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SAMUEL AGNEW,
(IK P H I I. A 1>E LP D I A , PA.
^OA^cIf ^(Ttl. -/^^ f,
Simpson, David, 1745-1799.
An Apology for the Doctrine
of the Trinity
^5<.
5CC
AN
APOLOGY
Boctrme of tl)t Crinit^ :
A Chronological View
OF WHAT IS RECORDED
C O N C e R N 1 N C, ,
THE PERSON OF CHlUST, THE HOLY SPIRIT, AND
THE BLESSED TRINITY,
{(■'hdhrr in the saaed ff'ittings, or in 'Je^'iih, Heathen, and Christian
AUTHORS.
By the Rev. DAVID SIMPSON, M. A.
I dciirc only to have thing? fairly rcpiccnied, as tliey really are ; no evidence
smothered or stifled on either side. Let every reader sec plainly what may be
justly pleaded hrrc, or there, n.il no more; and then let it be left to his im-
partial judgirciit, after a full view of the ca<e. Misquoutions and misrepre-
sentdtioiis will do j good cja.-c harm, and will not long be of service to a bad
one. Water LAND.
:^af clc0ficlti :
PRINTED AND SOLD BY EDWARD BAYLEY j
SOLD ALSO BY
Dillv, in London ; and Clarke, in Manchester.
1798.
, out^QSW^ "*
THE author of this Apology has often wished to find a
complete treatise upon the doctrine of the Trinity,
Various are the persons who have written upon different branches
of the subject, and said all that seemed necessary, to establish
their own particular views ; but what he wished to see, was, a
full, yet compendious digest of the whole evidence, that every
man might learn, at one view, what the Word of God, together
with Heathen, Jewish, and Christian antiquity, actually contains
upon this great subject, without having recourse to many books.
Not meeting with any work of this kind, which came up to the
idea he had formed in his own mind, he resolved, as expeditiously
as his other engagements, and an infirm stale of health, would
permit, to examine for himself, and to pursue his own plan of in-
vestigation. He does not know that the result of his inquiries
will, by any means, afford that satisfaction to others, which he
hath received from them himself: nor is he so vain as to suppose,
that no method can be invented more likely to ascertain what are
the real doctrines of holy scripture upon the subjects in question.
Every man hath his own peculiar way cf thinking ; and every
man is obliged, to the utmost of his power, no: only to investigate
truth for himself, but as far as he can, to guard the unwary from,
error, and labour the promotion of, wliat he conceives to be, im-
portant truth. His thoughts have proceeded in the following
train. He hath, First, made some general observations upon the
doctrines under consideration. Secondly, he hath traced the scrip-
tures concerning our Lord's person and character, chronologi-
cally, through every age, from the beginning of the world, till
the close of the divine car.on. Thirdly, the doctrine concerning
A 2 the
iv PREFACE.
the Holy Spirit Is examined through the Old and New Testa-
ments, though not with that variety of observation as the former.
This he did not conceive to be necessary ; because, if the doctrine
of a plurality of persons in the Divine Nature can be fairly esta-
blished, it will not admit of a dispute what persons compose that
jnysterious unity. Fourthly, the doctrine of the Trinity is
traced in the same chronological manner as the divinity of Christ,
and through the same extent of duration. A chronological me-
thod of investigati /n seemed preferable to every other, because
the divinitv of Christ, and Holy Spi ri t, together with the
doctrine of the Sacred Tri N ITY, have been, in some mea>.
sure, hidden from ages and generations, and were not all at once,
but gra iually made known to the sons of men.
In the course of this inquiry, he hath produced the opinions of
various Jews and Heathens, who lived both before, and since
our Saviour's time. If they are found to have entertained similar
serrtiments with us upon these subjects, it will aiFord a strong pre-
sumption, that our interpretations of the Old Testament writings
are just; and a'ceftain confirmation, that our views of these great
doctrines are not so novel as some zealous moderns would wish
inankind to believe.
The Christian fathers also, who flourished in the three or four
first centuries, are of great importance in this inquiry. They ap-
pear to him the very best and most authentic interpreters of holy
scripture, so far, at least, as they are consistsnt one with another.
They lived near the age of our Saviour. Some of them knew
him personally. Others were apostles themselves, or conversed
familiarly with the apostles. Several of them were great, most of
them pious and learned men. They had, accordingly, much bet-
ter opportunities of knowing in what sense the scriptures were
originally understood, than we can have in these latter ages, unless
we interpret them under the guidance of their writings- This is
the method, which hath been pursued, by the most judicious and
successful interpreters of scripture, in every period of the Chris-
tian church. And this, therefore, he lays down as a principle,
from which we should cautiously depart, that the most reasonable
and
PREFACE. *
and safe mode of understanding the Word of God, is, to consult
the general sense of the Christian writers, who lived in the first
centuries after the birth of our Saviour. They are our best
human guides, at least so far as facts are concerned ; and what they
have concurred to establish, under the direction of the sacred
writings, bids fair to be the truth.
in addition to the whole, he hath thrown into the notes the ob-
servations and reasonings of many of our first theologians, to
corroborate and illustrate what had been advanced in the text ; and
he makes no question but these will be considered as the mosc
valuable parts of the work. The opinions of the Fathers too,
have been frequently added, to illustrate a variety of passages,
and sometimes even more than once, besides the general view of
their opinions which is given in the seventh part. This is the case
likewise with some of the scriptural quotations ; but then they
are always produced with different views, and to prove a different
doctrine. In short ; the author hath used every help within the
compass of a small library, in a country place, and without any
advice or assistance from the learned. This he hath done for his
own satisfaction. The labour hath been considerable, but not
unpleasant. And he hath reaped the consolation of finding, that
the divinity of Christ, and the Holy Spirit, together with the
doctrine of the Blessed Irinity, are not only contained in
the pages of divine revelation, but have pervaded all nations and
^l«_£^ all time, with greater or less degrees of perspicuity.
But, these doctrines are attended with difficulty ! — True.
—This, however, is not our concern. The simple question is —
1)6 the sacred writings contain these distinguishing peculiarities }
If they do, the point in question is g-iined. To the latv and 1§
the testimotty ; if they speak not according to that nxjord, it is because
there is no light in them. The difficulty attending the comprehension
of any particular representation of the nature of the Divine Be-
ing, supposing it to be clearly revealed, is no substantial objec-
tion. The first principle of natural religion contains innumer-
able— I had almost saic — impossibilities. What is God? is
involved in the most absolute incomprehensibility. And yet we
mtist
M PREFACE.
must either admit the principle, or embrace ten thousand absurdi-
ties and impossibilities. Man was not made to cavil at every thing
he doth not fully comprehend (for what does he fully compre-
hend f ) but modestly to investigate the truth — to submit to the
best evidence the nature of the case will admit— and zealously to
adore the Author of his being, according to the fullest light,
which reason and revelation have afforded him.
It is much to be apprehended, various mistakes will be discover-
'ed by the attentive reader in the course of so long a work,
tespecially in the quotations, references, and translations. The
Author deprecates the severity of criticism. He can assure
the reader, however, much attention has been paid to these matters,
snd he is rot conscious of having, in any instance, perverted a
sentiment to favour an hypothesis. He sincerely wishes truth to
have its full scope. If any passage is turned from its proper
meaning, he is not conscious of it, is sorry for it, and intreats the
reader to restore it to its genuine signification. It has been his
endeavour to bring every thing that is material upon the great
doctrines under consideration, into one view, to make certain
observations upon such as seemed to need it, and then to leave
the serious Christian to draw his own conclusions. He contends
for no human creeds or explications whatever. He would not
give a rush for a million of themi. They may be right, or they
may be wrong. He troubles not his head about them. The
scripture is enough for him. Every other authority is human.
Christ alone is king in his own church.
It will be perceived, that one or more asterisks are placed before
several of the quotations from scripture. These are designed
to draw the reader's attention to such passages as are more import-
ant than ordinary, and absolutely conclusive against some peculi-
arity of the Arian or Socinian schemes.
Some of the other scriptures quoted, he freely confesses, appear
to him fanciful or impertinent, nor does he mean to repose any
serious stress upon them. But, as they have all been brought
forward, by one or another, he has noticed them in their respective
ptaces, bearing his testimony, at the same time, against all evi-
dence
PREFACE. VII
dence that Is not solid and substantial. Nothing will stand, no-»
thing can stand, but what is so. Nor ought we even to wish to
extract meanings from texts, which the Divine Spirit never in-
tended. We always injure the cause of truth, when we attempt
to make scripture prove too much.
The strength of the following evidence will depend very mainly
upon the connected view of it. But though every text of scrip*
ture, which is brought to support any particular doctrine, were
set aside, but one, as being little or nothing to the purpose, that
one ought to be considered as conclusive, till the validity of it can
be fairly disproved.
It is disingenuous to conclude we have subverted any particular
doctrine, when we have only tried our strength with its feeblest
supports, while its main arguments are left untouched.
As the author avows himself a believer of the pre-existence
and divinity of the Saviour of mankind, together with the per-
sonality and deity of the Holy Ghost, after the fullest investiga-
tion and most serious consideration of these subjects of which
he is capable, the reader will peruse those parts of this Apology
with caution, and weigh the premises and conclusions with the>
most scrupulous exactness.
He Is not backward to confess, that to him these doctrines ap-^
pear essential to the Christian scheme of redemption. If others
are of a different opinion, he has no quarrel with them. Every
man must examine and judge for himself. To our own Master
we stand or fall.
He has no fear but the genuine truths of Christianity shall
ultimately prevail, whatever those truths may be. God will vin-
dicate his own cause. The gates of hell have long been at work
to subvert the whole system of divine truth, but they have nor
yet prevailed, nor is it to be suspected they ever will. The
great Head of the church, indeed, is shaking the nations, and is
about to purge his floor. The gold, silver, and precious stones
shall abide the day of trial ; but the chaff will be blown away ;
ihe wood, hay, and stubble shall be burnt up ; all superstitious
ordinances shall be subverted ; but the Word of the Lord shall
eudiire forever.
Here
Yin PREFACE.
Kere then the author of this treatise posits his faith. Anti-
christ may fall ; superstlcious observances may ceaae ; religious
establishments may be tumbled into ruins ; empires and kingdoms
may he overturned ; princes and governours may be deposed ;
the wise men of the world may take pare with the eneniies of
truth ; error and delusion may run like wild-fire among the thick-
est ranks of the people ; unbelievers may rage, and minute phi-
losophers imagine a vain thing ; but the Bilf/e shall arise out of
its present obscurity, and, being stripped of all human appen-
dages, shall be universally had in honour ; the method of redeem-
ing a lo";! race therein revealed shall be generally seen and em-
braced ; the enemies of evangelical religion shall be confounded
world without end ; JesuS shall reign, maugre all opposition, in
his glorified human body, at the right hand of the Majesty on
high, till all the ends of the earth have seen his great salvation,
and every opposing power is brought into complete suljection.
At the present moment, he is dashing the nations together like the
vessels of a potter ; but yet, notwithstanding the confusion and
disorder of the world, of which we have heard so much, and
which we ourselves may yet possibly witness ; all the dispensations
of creation, providence, and grace, are founded in wisdom and
goodness, and shall wind up, to the Redeemer's everlasting credit.
DAVID SIMPSON.
Macclesfield,
Jan. I. 17(^8.
CONTENTS.
PREFACE ^ ■
Introduction, containing miscellaneous ob-
servations upon the Divinity of Christ, and
the Doctrine of the Trinity, with illustrations,'
and answers to the most common objections i — 71
Section t.
Information concerning the Messiah for the
first 3000 years of the world 71 — S3
Section 1.
Information concerning the Messiah from
the Psalms and writings of David — 83 — 96
Section 3.
Information concerning the Messiah from
the writings of Solomon 97 — ^^^
Section 4.
Information concerning the Messiah from
the writings of the proplicts Amos, Hosea,
Isaiah, and Micah loi— 120
Section 5.
Information concerning the Messiah from
Jeremiah, Ezekiel, Daniel, Haggai, Zechari-
ah, and Mdlachi 121— 132
Section 6.
Observations on the name Jehovah, and
the invisibility of the Divine Being 133 — '3^
SiiCTiON 7.
Opinions of both Ancients and Moderns
on the Divine Appearances, under the Old
Testament dispensation 137 — 155
Section 8.
A short view of the Divine Appearances
recorded in the Old Testament — 155 — 17^
« PART
CONTENTS.
Page.
PART II.
Section i.
Various testimonies to the Person and
Character of Christ, immediately antecedent
to his birthj and during his abode upon earth 177 — 190
Section 2.
The testimony of Christ himself, concern-
ing his own Person and Character 190 — 220
Section 3.
Christ's Manner of working miracles a
proof of his divinity 220 — 222
Section 4-
Christ's testimony to his own Person and
Character at the close of his life and after nis
resurrecdon 223 — 230
Section 5.
Testimonies to the Person and Character
of Christ, by his Apostles and Disciples,
after his ascension into heaven — 230—242
Section 6.
The Divinity of Christ argued from some
circumstances in the Acts of the Apostles 242—246
Section 7,
The Invocation of Christ a proof of his
Divinity 246—262
Section 8.
The Divinity of Christ argued from vari-
ous passages in the writings of St. Paul 262 — 282
Section 9.
The Divinity of Christ argued from se-
veral passages in the Episde to the Plebrcws 282 — ^96
Section 10.
The Divinity of Christ argued from se-
veral passages in the Gospel of St. John 297-^315
Section ii.
The Divinity of Christ argued from som.c
passages and in the first Epistle of St. John 315 — 322
Sec-
CONTENTS.
Page.
Sectioh 12.
The Divinity of Christ argued from some
passages in the book of Revelation — 322—330
PART III.
Section i.
A view of the doctrine concerning the
Holy Spirit, from the Old Testament 331—343
Section 2.
A view of the doctrine concerning the
Holy Spirit, from the New Testament 348—375
PART IV.
Section i.
A view of the doctrine of the Holy Tri-
nity from the Old Testament — — 276 — 407
Section 2.
A view of the doctJine of the Holy Tri-
nity from the New Testament — 407 — 438
PART V.
Section i.
Opinions of the ancient Jews concerning
the plurality of the Divine Nature, from the
Apocryphal books 439—445
Section 2.
The Opinions of Philo, and other ancient
Jews concerning the plurality of the Divine
Nature • ■ 446 — 469
PART VI.
Section i.
Opinions of the ancient Heathen concern-
ing the plurality of the Divine Nature — 469 — 482
Section 2.
Opinions of the more modern Heathen
concerning the plurality of the Divine Nature 483 — 498
PART vn.
On the utility of the writings of the Chris-
tian fathers in determining the question con-
cerning the doctrine of the Holy Trinity 498 — 506
Sec-
CONTENTS.
Page.
Section a.
The opinions of the Apostolical fathers
concerning the Person of Christ and doctrine
of the Trinity 506 — 5 1 8
Section 3.
The opinions of the Christian fathers, who
lived in the first part of the second century,
concerning the Person of Christ, and the
doctrine of the Trinity 518 — 522
Section 4.
The opinion of Justin Martyr concerning
the Person of Christ, with a vindication of
him from the charge of innovation — 522 — 534
Section 5.
The opinions of the Christian fathers,
who lived in the latter part of the second
century, concerning the Person of Christ,
and the doctrine of the Trinity ■ — 534 — 549
Section 6.
The opinions of the Christian fiithers and
others, of the third century, concerning the
Person of Christ, and the doctrine of the
Trinity 571—594
Section 7.
Opinions of the Christian fathers, and
others, who flourished in the fourth, and be-.
ginning of the fifth centuries, concerning the
Person of Christ, and the doctrine of the
Trinity 571—5^4
Section 8.
Pvliscellaneous evidence to the Person of
Christ, and doctrine of the Trinity, from
Councils, Heretics, and other circumstances
of the first ages 594 — 602
Recapitulation of the v/holc Evidence 603 — 627
INTRODUCTION.
A
RIGHT knowledge of God, and the relation we
stand in to him, arc essentially necessary, it should seem,
in all ordinary cases, to the attainment of future felicity.
If our general notions of the Divine Being are wrong,
considered as an object of worship, we adore a creature
of our own imagination, rather than the living and true
God. If we are not well acquainted also, with our own
real and relative state respecting him, it is impossible
we should demean ourselves in a becoming and accep-
table manner : for, we should ever remember, that very
different conduct is due from an innocent creature, to
that which is due from one in a state of degeneracy and
moral depravity.
An innocent creature can be in no need of a Saviour,
in no need of repentance, in no need of pardon, in no
need of sanctification. Guilty fears, dread of God*s
wrath, remorse of conscience, and the like uneasy sen-
sations of mind, are things to which he must ever be a
stranger, while he retains his integrity. But a sinner,
as such, is in want of pardon; and, if his Creator thinks
not proper to grant that pardon, by an absolute act of
sovereignty, he is in want of a Saviour ; and if his na-
ture, at the same time that it contracted guilt, contract-
ed also a moral stain, and became depraved, he will need
a Sanctifier : repentance, fear, dread, remorse, and all
the other concomitants of guilt, are not less the sure
consequences thereof, than they are becoming his situa-
tion and circumstances.
B This
2 INTRODUCTION.
This is the state of human nature. IFc have all sin-
ned j and ccme short of the. <^lcry cf God., and he hath de-
clared he will not pardon, by an absolute act of grace ;
and if we have all sinned, and God will not pardon, by
an absolute act of grace, we stand in need of a Saviour:
and if our natures have contracted a moral taint, v/c
want some being or other, to restore our lapsed powers.
Fear, dread, and remorse of conscience become us.
And not to repent, not to be grieved and sorry, not to
be possessed with fear, dread, remorse, and the like un-
easy sensations, is unnatural, and infinitely unbecoming
our situation.
But, if we are in want of a Saviour, and if a Saviour
has been graciously provided for us, it will become us,
not only to believe in him, but narrowly to examine,
under the guidance of God's own manifestations, into
the nature and offices of that Saviour j and, at the same
time, closely to consider, in what respects we stand in
need of his assistance. These two views will have a
tendency to throw light upon each other. And, if wc
act a reasonable part, our dependance upon, and confi-
dence in the Redeemer, will be in exact proportion to
our own wants, his ability, and the knowledge we have
of God, the Redeemer, and ourselves. For instance ;
if we think ourselves innocent, the gospel of Christ is
to us no better than sounding brass and a tinkling cymbal-,
it is a pretended remedy where there is no need. And
if we think ourselves, though not innocent, yet pretty
good, and in no eminent danger of future misery, our
love to Christ will be faint, weak, feeble, almost nothing.
To whom little is forgiven:, they will love little. If we are
convinced of sin, and of our dangerous condition, so far
as to be weary and distressed with its burden, the news
of salvation by Jesus Christ will be glad tidings of
great joy. To whom much is forgiven, they will love much.
On the other hand, if v/e consider God as a being all
mercy, without any regard to the veracity, justice, and
holiness of his nature j then Christ will not be so super-
eminently
INTRODUCTION. 3
eminently precious ; because we shall not discover either
the necessity or fitness of his mediation.
If we look upon our blessed Saviour as a mere man
only, then we shall esteem him but little more than as
Moses, or as one of the Prophets. If we consider him
at all, in short, with regard to his superior nature, as a
created being, though of the most exalted kind, our re-
gard to him, and esteem for him, will be that of one
creature to another ; considerable indeed, according to
the rank he bears ; but far from that supreme regard,
that unbounded confidence, that matchless love, which
are due to him, in common with the Father and the
Holy Ghost.
From this consideration it may be observed how ne*
cessary it is, that v/e should have a competent scriptural
knowledge of the person and offices of the Redeemer,
if v/e would pay unto him a reasonable service. If he i$
a mere man, he ought to be looked upon as such, by all
created intelligences. If he is but an angd, though of
the highest order, he ought to be regarded as an angel.
He ought not, surely, to have religious adoration paid
him; nor is he capable, scripture and reason being
judge, of making satisfaction to divine justice for the sins
of the world.
But, if he is God and man ineffably united in one
mediator : if he is " God, of the substance of the Fa-
" ther, begotten before the worlds ; and man, of the
" substance of his m.other, born in the world : if he is
*' perfect God and perfect rrmn, of a reasonable soul
" and human flesh subsisting," then only, as it seems to
me, he is, and can be, such a Redeemer as we stand in
need of. Then only he is, in comm.on with the Father,
the proper object of divine worship, prayer, praise, and
adoration. And if he is God, equal with the Father,
and we Christians have in the bible sufficient evidence of
this matter of fact, it must be an inexcusable dishonour
to his glorious majesty, to demean him to the level of a
mere man, or to the more exalted rank of an angel. If,
B 2 I say.
^ INTRODUCTION.
I Say, he is, in his divine nature, equal with the Father
in niajesty, glory and power j not to honour him even as
we honour the Father, is, to dethrone him, and, for any
thing we know to the contrary, will one day be resented
by him upon his adversaries. To ilkistrate my mean-
ing by an historical fact : Maximinus, emperor of Rome,
no sooner came to the throne, than he adopted his son
Maximus with him, as partner and emperor, with
equal power and authority. Let it be supposed, that
we, being the subjects of Maximinus, refused to pay the
same respect to Maximus, the son, v^hich we did to
Maximinus, the father, under a pretence that there could
be but one emperor in any one empire : if instead of
tfeating Maximus as emperor, we had upon all occasi-
ons considered him only as an equal, or as the first
fiobleman in the country: would not this have been to
degrade him, and to deny the emperor of Rome, in a
very str-ong sense ? To have degraded him in such a
manner would, probably, have mortified him beyond
forbearance. One may, at least, venture to assert, that
his dignity would have been so far affected, as to cause
him to with- hold future favours from us. And if Max-
iitius's power were equal to his inclination, we should have
assuredly felt the weight of his indignation. Our ho-
nouring the father, as emperor, could not make satisfac-
tion for dishonouring the son. But if we should go still
farther, and instead of treating Maximus as emperor of
Rome, or as the first nobleman in the country, we should
have considered him in no higher a lio;ht than a mere
animal, destitute of all moral and religious principle ;
and, moreover, if we should have used our most stre-
nuous endeavours to make all his subjects consider him
as a being of an inferior order, and unworthy even to
rank with intelligent creatures, he would have reason to
reprobate our conduct with still greater severity.
In like manner, if Jesus Christ, in his higher nature,
possesses divinity ; if he is of the same essence with
his heavenly Father, as every son in this world is of the
same
INTRODUCTION. 5
same nature and essence with his earthly parent > * and
if he hath made satisfaction to divine justice for the sins
of mankind ; to deny that divinity, and to reject that
satisfaction ; * to deny and reject that, in which alone his
truest glory consists, and to degrade him to the level of
a mere man, is, surely, to deny the "Lord that bought us :
And it may be left for every man to judge, whether it be
not one of those damnable heresies spoken of by the
apostle of the circumcision. '
Be this, however, as it may, I maist own it has often
appeared to me, when I have reflected upon these si^b-
jects, that our blessed Lord, in every age of the Chris- \
tian church, hath clearly shewn his disapprobation of
these degrading doctrines. For, in what societies so-
ever the divinity of the Son and Spirit of God has been
B 3 rejected,
* ** For as nature itself hath dictated, that he must be believed to be
" man, who is ofF man ; so the same nature hath dictated likewise,
*' that he must be believed to be God, who is off God."
Novatian De Trinit. cap. n,
" In all effects that are voluntary, the cause must be prior to the
•* effect ; as the father is to the son, in human generation. But in
*' all that are necessary, the effect must be co-eval with the cause;
*' as the stream is with the fountain, and light with the sun. Had the
*' sun been eternal in its duration, light would have been co-eternal
*' with it. Was the fountain from everlasting, the stream would be
** equally from everlasting too. And the Son of God, in the faith
** and confession of the Jews, was the Second Jehovah, or the Me-
" diate God of the universe ; an Eternal De-rivation from the Eter-
** nal Fountain of Deity, an Everlasting De-radiapon from the Ever-
" lasting Sun of Divinity, in God the Father."
Whitaker's Origin of Arianism, p. i~5»
"^ " U we trace the Christian religion through the various revola-
" tions of the church, we shall observe two doctrines, which, beyond
" all the rest, mark with a distinguishing lustre the creed which juft-
*' ly deserves the appellation cf catholic. Explications of those doc-
** trines mny vary ; but the grand essentials of them seem to be in-
*.* terwovcn with the original texture of Chriitian faith ; I mean the
" d:i?ctrines of the Divinity and Atonement cf Christ ; doctrines
*' alike unknown to the lioran of Mahomet and the Creed of Soci-
" nus."
Professor White's Notes to his Sermons, p. 61,
^ See z Peter 2. i— -5. and Jude 3,4.
6 INTRODUCTION.
rejected, there also hath been a visible declension, not
only in piety and good morals, but usually in the mem-
bers of such societies, except where the officiating mi-
nister happens to be a man of very popular talents. Let
us, moreover, look through the kingdom where we
please, and attend to the state of the Arian and Socinian
congregations, and we shall generally, if not universally, .
discover among them, a great want of serious godliness,
much compliance with the spirit of the world, and a
sovereign contempt of all those Vv'ho embrace the sys-
tem of orthodoxy. * As they unanimously treat the Son
of God and the Holy Spirit, with, comparative, con-
tempt ; so the grace of that Son, and the communica-
tions of that Spirit, without which we can do no man-
ner of t]iing that is good, seem to be restrained and
with-hcld from them. And this is perfecdy reasonable,
\f those blessed,.Persons are treated with indignity and
impropriety by them. On the contrary, wherever the
orthodox principles are plainly and faithfully inculcated,
there we see the congregations increase, the people are
converted from the error of their ways, become serious
in their spirits, moral in their conduct, and, usually, die
triumphing in the God of their salvation. It is very
remarkable too, that when Arianism, Sabellianism, and
various other Isms, had over-run the churches in the
fourth, fifth, and sixth centuries, it pleased God, soon
after, to szveep them with the bescm of destruction. The
barbarous nations broke in upon the western churches
in the fifth age, and carried slaughter and devastation
wherever they came. Upon a large part of the eastern
churches Mahomet came in the seventh age, and propa-
gated with fire, sword, and wonderful success, his hor-
rid delusion. And when the period arrives, that Soci-
nianism
♦ " To see such men as bishop Hurd in this class of writers, (the
*' defenders of orthodoxy) when he is qualified to class with Tillot-
•* son, Hoadley, and Clarke, equally excites one's pity and indigna-
" tionl"
Priestley's Corrup. of Christ, vol. 2. p. 47 S-.
INTRODUCTION. 7
nianism becomes the prevailing religion of this country,
as it shall in a little tinne, if the predirtions of some
warm contenders for it may be credited, * it is exceeding-
ly probable, that the indignation of the Almightv, with
a fiood of vengeance, v ill follow hard after. To ilhjs-
trate my meaning again by another historical fict : Let it
be supposed, that when Carus, emperor also of Rome,
joined his two sons Carinus and Numerianiis with him,
making them partners in the empire, and giving them
equal power and authority with himself: let it be sup-
posed, I say, that any of their subjects had rejected the
authority of either Carinus, or Numerianus, or both,
under a pretence that Carinus was the only proper and
lawful emperor ; in such a case, the opposers of their
honour and dignity could have had no jubt reason to
complain, if the two sons should, not only have with-
held their favours from such refractory subjects, but even
have wrecked their vengeance upon them. — The appli-
cation is obvious.
Those, who are so zealous in degrading our blessed
Saviour, bring us several passages of scripture to prove,
that he is a man, and, of consequence, inferior to the Fa-
ther; such as — 'fhere is one God., and one Mediator be-
tween God And meny the man Christ Jesur. And — God
hath commanded all men every where to repent ; because he
hath appointed a day in the "which he iJuiH judge the world in
righteousness by that man whom he hath ordained. Now
these, and all such like passages, are really n thing to the
purpose for which they are brought; because we our-
selves also, as earnestly contend as the advei'saries to the
divinity of Jesus, that he is perfect man as well as per-
fect God. ' It is abiurd, therefore, and disingenuous, to
B 4 dwell
' See Priestley on the Importance of Free Inquiry, passim.
*"If our Saviour be spoken of thus exclusively in his different na-
" tures ; it ought not to be matter of wonder, that ihi* Son of God
** and Son of Man should be described at times, with all thatdiffer-
** ence of character which subsists, in an infinite degree, between
8 INTRODUCTION.
dv/ell upon this, while we insist upon the truth and im-
portance of such declarations as strenuously as they can
do. If the adversaries of the divinity of Christ would
say any thing to the purpose, they should shew us how
all those passages of scripture, which speak of him in the
highest stile of deity, can be easily reconciled vv'ith those,
which speak of his simple manhood. Till this is done
they must give us leave to think, with the catholic church
in all ages, that Christ is perfect God and perfect man; '
that the deity and humanity are ineffably united in him,
as the soul and the body are ineffl^bly united in a human
being. Upon this supposidon, all the seem.ing incon-
sistences in holy scripture, concerning the character of
Messiah, vanish, and speak the same harmonious truth. *
It
** God and man. It ought not to be matter of wonder, that he who
•* in the former capacity was to make the dead hear his 'voice, should
** in the latter recei've authority to execute judgment : that he, who in
" the foriner kne<vj all things, should in the latter not kmnu the day, and
" hoar, nvhen judgment 'was to he executed by himself : that he, whom
'* in the former no man knoixeth but the Father, should tell the Jews
*' in the latter, that they both kneiv him, and ^-whence he nxias : that he
•' by whom as God all things consist, should say of himself, as man,
*' and no=w I am no more in the <vcorld. The importance of attendhig
•* to this distinction between our Saviour's natures, may be inferred
•' from the question which he himself put to his insidious enemies,
" hovj Christ could be David'' s Lord, and at the same time his Son ?
" A question, by which they were so affected, that, as St. Matthewr
*' declares, nomanivas able to ansiver him a ivord : neither durst any
*' man from that day forth ask him any more questions.
Eveleigh's Two Sermons on the Trinity, p. ■^fi and 37.
"* " To reject or disbelieve things, because we understand not the
•■* whole of their nature, modes of existence or fitness, is not reason
*' but stupidity. It is either to make our minds the rule of truth, or
•' to affirm that, because God has not given us all the reasons of
*' things, it is not possible there should be any ; both which are
" equally irrational." Dr. Ellis's Knowledge of Divine Things
from Revelation, not from Reason or Nature, p. 260.
* There is an excellent little tract written by Mr. William Hey,
Surgeon, of Leeds in Yorkshire, entitled^ " A short Defence of the
Doctrine of the Divinity of Christ," which is worthy the attention
of the public. It is designed as an antidote to some small pieces
published by Dr. Priestley against our Lord's Divinity. While I re-
commend the whole pamphlet to the perusal of the Reader, 1 will take
INTRODUCTION. ^
Ic Is not Improbable but some persons will be ready
to say, by v/ay of getting clear of ail these difficulties in
a compendious manner, suited to their own indolent, or
negligent
the liberty of presenting him with an extract from it on the stibject
before us: — " Those who deny the divinity of cur Lord Jesus
" Christ," says this valuable writer, " bring us many passages of
" scripture to prove, that he was a man and inferior to the Father;
•' but these [lassages are really nothing to their purpose, for they do
** but prove what we ourselves contend for. We believe that the
" Eternal Word not only took our nature upon him, but also, that he
*' sustained the office of Mediator on our account ; that through his
** own voluntary condescension, he was sent by the Father iiuo the
" world ; fulHiled all righteousness in our nature, and became obedi-
** ent even unto death ; that in consequence of this humiliation, he
*' was highly exalted, made head overall things to the church, and
** constituted the judge of quick and dead ; and that, finally, when
** the work for which he undertook the ctTice of Mediator shall be
** fully accomplished, he will then lay aside the peculiar dignities of
•* his office, or mediatorial kingdom, and reign in the preceding dig*
*' nity of his nature forever and ever.
" I'here is not, tiierefore, the least contradiction in representing
*' Christ as inferior to the Father, with respect to his human nature,'
f yet equal to him with resptct to his divine ; for the different re-
♦' presentations, and seeming contraaictions in the scriptural character
*' of our Saviour plainly prove, that his compound person partook of
*' natures essentially dift'erent from each octier. We use a similar
** manner of speaking with regard to ourselves, and on a similar ac-
*' count. When a writer calls mankind sometimes mortal, sometime*
" immortal; at one time corruptible, at another incorruptible; novv
** vile, then precious ; instead of charging him with contradictions,
** we immediately perceive, that he has a reference to those totally
** diiFerent substances, a material body and immaterial soul, which
" are, in an inexplicable manner, united in us. JL,et us use the same
" degree of common sense with regard to the scriptures, and all the
*' difficulties concerning the character of Christ will vanish. There
" will then appear no contrariety in calling him the Son of man, and
** yet the Lord of glory. Luke 19. 10. — i Cor. 2. 8. Hut it lies
*• upon those who deny the divinity of Christ, to reconcile those
" passages of scripture, which attribute divine perfections to Christ,
*' and speak of him as G©d, with those that are expressive of his
" inferiority to the Father. And till this is satisfactoiily done, they
" must give us leave to think, that the former refer to his original
" nature, and the latter to his assumed manhood, at^d mediatorial
" character; which appears to me to be the only way of reconcil-
" ing those scriptures chat otiierwise would be quite contradictory, "
to INTRODUCTION.
negligent state of mind — It is of little or no importance
what we think, or what we believe concerning the Re-
deemer and Sanctifier, if we are but virtuous, and chari-
table.—
These qualifications are, beyond doubt, essential parts
of the character of a believer in the Son of God ; but
yet they are not the whole of it. If the Son and Spirip
are by nature possessed of divinity, they ought to be
worshipped. ^ li they are not by nature possessed of
divinity, they ought not to be worshipped. If they arc
by
9 ** The essence of natural religion maybe said to consist in reli-
gious regards to God the Father Almighty : And the essence of
revealed religion, as distinguished from natural, to consist in reli-
gious regards to the Son, and to the Holy Ghost. And the obli-
gations we are under, of paying these religious regards to each of
these Divine Persons respectively, arises from the respective relati-
ons, which they each stand in to us. How these relations are made
known, whether by reason or revelation, makes no alteration ia
the case ; because the duties arise out of the relations themselves,
not out of the manner in which we are informed of them. The
Son and Spirit liave each his proper office, in that great dispensa-
tion of Providence, the redemption of the world ; the one our Me-
diator, the other our Sanctifier. Does not then the duty of religious
regards to both these Divine Persons, as immediately arise to the
view of reason, cut of the very nature of these offices and relations ;
as the inward good will and kind intention, which we owe to our
fellow creatures, arises out of the common relations between us and
them ? But it will be asked, what are the inward religious regards,
appearing thus obviously due to the Son and Holy Spirit, as arising
not merely from command in scripture, but from the very nature
of the revealed relations, which they stand in to us ? I answer, the
religious regards of reverence, honour, love, gratitude, fear, hope.
In what external manner this inward worship is to be expressed,
is a matter cf pure revealed command ; as perhaps the external
manner, in which God the Father is to be worshipped, may be
more so than we are ready to think. But the worship, the inter-
nal worship itself, to the Son and Holy Ghost, is no father matter
of pure revealed command, than as the relations they stand in to us,
are matter of pure revelation : For the relations being knuiwn, the
obligations to such internal worship are obligations of reason, aris-
ing out of those relations tnemselves. In short, the history of the
gospel as immediately shews us the reason of these obligations, as
it shews us the meaning of the words. Son and Holy Ghost.
Butler's Analogy, part 2. chap, i.
INTRODUCTION. ^i
by nature possessed of divinity, our public forms contain
a reasonable service. If they are not by nature posses-
sed of divinity, our religious worship, every sabbath day,
is full of gross idolatry.
The unity of God is a first principle in all true reli-
gion, whether natural or revealed. The scripture is full
of it. — 'Thou shalt have none other Gods but me. * — Unto
thee it iz-as shewed, that thou mightest hiczv that the Lord
he is God, there is none else besides him. Knoix^ therefore
this day and consider it in thine heart, that the Lord he is
God in heaven above, and upon the earth beneaih ; there it .
none else. — Hear, O Israel, the Lord cur God is one LcrJ.
— 6Vtf now that J, even I am he, and there is no Gcd wiib
me.— 'There is none besides thee. — IVho is God save the
Lord, and who is a rock save our God? — Thou, even thou^
art Lord alone. — Thou art Gcd alone. — Before thee there
was no God ftrmed, neither shall there be any after thee,
— Is there a God besides me ? Tea, there is no God. I
know not any, — / am the Lord, and there is none else ; there
is no Gcd besides me. — 1 am God and there is none like me\
before me there was no God formed, neither shall there be
after me. — Thou shalt worships the Lord thy Gad, and him
snly shalt thou serve.
The first and fundannental principle of religion then,
is, that there is a God. The second, that there is but
one living and true God. And the third, that religious
worship, and divine honours, are to be paid to this one
living and true God alone. Either, therefore, the Fa-
ther, Son, and Holy Ghost, in the true scriptural sense
of the words, are this one living and true God, though in
a way inexplicable by us, or else we transgress these fun-
damental laws of nature and of God, every time we pray
and
■ ** One considerable objection against the Arian scheme, is, that
** it stands in opposition to the first and great commandmeni ; intro-
** ducing two Gods, and two objects of worship ; not only against
•* scripture, but also against the unanimous sense of the Christian
•* church, from the beginning, and of the Jewish before ; which
•* together are the safest and best comment we can have upon
*• icripture." Waterland's Eight Sermons, preface, p. 30*
12 INTRODUCTION.
and ascribe glory to either the Son or the Holy Spirit.
This being, confessedly, the real state of the ease, it no
longer remains, I should think, a matter of indifference,
whether side of the question we take. The doctrine of
the divinity of Christ, * and the blessed Spirit, is by no
means that speculative and insignificant thing some
would persuade us it is. It seems rather to enter most
essentially into the whole scheme of redemption. All the
other doctrines of the gospel depend upon it. ^ It is the
foundation and corner-stone of that wonderful structure.
J Remove
' " The divinity of Christ is a scripture truth as much as the dlvi-
*' nity of the Father; and one is no raore a metaphysical speculati-
" on than the other. Besides that it is strangely improper and absurd
** to call these principles pure speculations, which are of so great im-
•*" portance for the regulating our worship, that we can neither omit
•* to worship Christ, if they are true, withcut the greatest impiety ;
*■* nor perform it, if they are false, without being guilty of idolatry."
Waterland's Eight Sermons, pref. p. 26.
3 " Many apprehend the doctrine of the Tiinity to be what is call-
** ed a speculative doctrine onIy,that is to say, a doctrine concerning
" which men may think, and conjecture, and reason, and dispute
*♦ for their amusement, but of no effect or importance in a religious..
** life. This, is a considerable mistake in judgment ; and to prove
** that it is so, let us only ask one question : — What is the doctrine
" of most importance to man, in his religious concerns ? Undoubted-
*' ly, it is that of his redemption from sin and sorrow, from death
" and hell, to righteousness and joy, immortality and glory. But
" of juch redemption what account do the scriptures give us ? By
" whom was the gracious scheme originally concerted, and after-
*' wards carried into execution ? Was it not by the three persons of
«* the ever-blessed and adorable Trinity ?
" h was not an after-thought, a new design, formed upon the
*• transgression and fall of our first parents. That event was fore-
" seen, and provision made accordingly : for upon the very best au-
*' thority we are informed, that Christ was /be Lamb slain from the
** foundation of the 'wcrld ; that is (for it cannot be otherwise under-
** stood) slain in effect, in the divine purpose and council. It is
*' likewise said, that grace ijcas given us in Christ Jesusy before the
*' nvorU began. The words intimate, that, previous to the creation
" of the world, something had passed in our favour above; that the
" plan of our future redemption was then laid ; that some agreement,
** some covenant, relative to it, had been entered into : grace ^as
" gi'ven us, not in our proper persons, for as yet we were not — we
" Jiad no being — but in the person of him who was afterward to be«
INTPs-ODUCTION. 13
Remove it, and the whole fabric of evangelical truth
fells
** come our representative, onr Saviour — in Christ Jesvs. Now the
" plan must have been laid, the covenant entered into, by the parties
*' who have been since graciously pleased to concern themselves in
" its execution. Who these are we cannot be ignorant. Jt was the
** Son of God who took our nature upon him, and in that nature made
" a full and sufficient oblation, satisfaction, and atonement, for the
*' sins of the world. It was the Father who accepted such oblation,
" satisfaction, and atonement, and in consequence forgave those
•• sins. It was the Holy Spirit, who came forth from the Father
•* and the Son, through the preaching of the word, and the adminis-
'« tration of the sacraments, by his enlightening, healing, and com-
" forting grace, to apply to the hearts of men, for all the purposes
*' of pardon, sanctilication, and salvation, the merits and benefits of
*' that oblation, satisfaction, and atonement.
" Say no more, then, that the doctrine of the Trinity is a matter
" of curiosity and amusement only. Our religion is founded upon
" it : for what is Christianity, but a manifestation of the three divine
•' persons as engaged in the great work of man's redemption, begun,
*' continued, and to be ended by them, in their several relations of
«* Father, Son, and Holy Ghost, Creator, Redeemer, and Sanctifier;
** three persons, one God ? Jf there be no Son of God, where is our
<' redemption ? If there be no Holy Spirit, where is our sanctificati-
*' on ? Without both, where is our salvation I And if these two per-
'« sons be any thing less than divine, why are we baptized, equally,
«« in the name of the Father, and of the Son, and of the Holy Ghost?
" Let no man therefore deceive you : This is the true (JoJ, and eter-
*' nallife."
Bishop Home's Discburse on the Trinity, p. 43 — 45. — See also
Trapp on the Trinity, p. 4 — 6-
Mr. Hawker likewise, m his very sensible Sermons on the Divi-
nity of Christ, says, "The divinity of Jesus, I conceive to be the
'• chief corner-stone in the edifice of Christianity. Remove ^this
*' from the building and the whole fabric immediately totters. The
•* foundation is shaken to the very centre. There appears at oncu
*' an evident disproportion between the end and the means, the im-
*' portance of the object proposed, and the person by whom it was
*' accomplished. And then the great doctrine of atonement and ex-
«* piation, by the blood of its author, falls to the ground, and all the
" rich promises of the gospel are done away." —
Again : — " The divinity of Jesus is so conspicuous a feature in
" the gospel, and is supported by evidences which press upon us so
*' closely on every side, that, I flatter myself, there is not any one
«« point of Christ's religion more capable of being proved and ascer-
*♦ rained, than his claim to a divine nature."
P32CS Sth. and 40.th.
14 INTRODUCTION.
falls to the ground, * and we are reduced again to a mere
system of moral philosophy. We acknowledge, in-
deed, and glory in the truth, that the holy gospel doth
contain a system of moral philosophy, and the most
perfect, by many degrees, with which the world was ever
favoured : ' but we insist upon it, as a truth of all con-
ceivcable importance, that it contains far more j that it
opens a new and living way, whereby sinners may be re-
conciled unto God, through the alone mediation of his
own dear and only-begotten Son. And the divine ori-
gin of it is displayed by its wonderful suitableness to the
situation of man. All that he wants it contains. Not
that it is designed to bring about infallibly the salvation of
the whole human race, neither the salvation of all those
who come within the sound of it. Rather, it is intended
as a scheme of redemption for cureable dispositions on-
ly. And, therefore, God hath afforded us all the evidence
of its veracity that his wisdom saw needful for such dis-
positions, rather than all the evidence his power might
nave afforded for the conviction of the careless, obsti-
nate, high-minded, and conceited inquirers after truth.
And, in pursuance of this design, its doctrines are a«
admirably
♦ " The faith of the holy Trinity is so fundamental to the Chris-
*• tian religion, that if Christianity be worth contending for, that is.
" For if God have rot an eternal Son, and an eternal Spirit, the
** whole mystery of our redemption by Christ, and of our sanctifi-
*' cation by the Spirit, which in its consequences is the whole of the
" gospel, and distinguishes it from all other religions, is utterly lost."
Sherlock's Socinian Controversy, p i.
Let the Reader, who has any doubts upon his mind concerning
the Importance of the doctrine of the Holy Trinity, read carefully
Bishop Bull's Judgment of the Catholic Church of the three first
centuries concerning the necessity of believing, that our Lord Jesuj
Christ is true God, and Dr. Waterland's Importance of the Doctrin*;
of the Holy Trinity, and he will receive all the satisfaction he can
reasonably expect or desire. The Socinians pretend to despise these
books. They do well. It is much easier to pretend to despise such
authors, than to answer them.
' " The morality of the gospel of Christ doth so excel that of
•* other books, that to give a man a full knowledge of morality, he
** need read no other book but the New Testament." Lock.
INTRODUCTION, 15
admirably calculated to try the obedience of our under-
standing, as its precepts that of our will. ^ Now, as man
consists of two distinct, yet essential parts, so the vices
to which we are prone respect both these parts of our
constitution. For we may be very free from the vices
peculiar to die body, and yet extremely addicted to
those of the mind. The former are more peculiar to
the vulgar, the latter to the learned and philosophic
part of our race. By subjecdon to the one, v/e resemble
the brute creation j by obedience to the other, the apos-
tate spirits. We ought, therefore, to be serious, and
lay aside all pride and conceitedncss in our understand-
ing, as well as superfluity of naughtiness in our passions,
and attend with humility and prayer to the things which
God hath revealed concerning himself. The truths of
his word are sufficiendy plain to the humble and sincere
inquirer] but there is obscurity enough to baffle and
confound the most enlarged minds of those, who are
wise in their own eye?, and prudent in their own con-
ceits. Clouds and darkness are round about him, though
righteousness and equity are the habitation of his throne. —
None
* Dr. Watts has the same idea : — " It is as possible and as pro-
*' per, tlvu God should propose doctrines to our understanding,
** which it cannot comprehend, as duties to our practice, which wc
*' cannot see the reason of; for he is equally superior to our under-
" standing and will, and he puts the obedience of both to a trial."
Appendix to Watts's life by Johnson and Palmer, p. 120.
Lord Bacon speaks to the same purpose : '* The prerogative of
** God," says this great man, " comprehends the whole man ; and is
" extended, as well to the reasoi, as to the luill of man : that is, that
*• man renounce himself wholly, and draw near to God. Wherefore,
** as we are to oiey his la-iu, though we find a reluctation in our iy/'//;
»' so we are to helie-ve his ivorJ, though we find a reluciation in our
•' reason : for if we believe only that which is agreeable to our rea-'
*' son, we give assent to the matter, not to the author, which is no
** more than we would do towards a suspected and discredited wit-
*' ness. — Sacred theology is grounded on, and must be deduced from,
•' the Oracles of God ; and not from the light of nature, or the dic-
•' tates of reason. — To the lavj and to the testimony : if they speak net
** accordnig to this <worJ, it is because there is no light in them"
Advancement of Learning, p. 468,
i6 INTRODUCTION.
None cf the wicked sball understand •■, hut the "wise shall u ft-
derstand. — "[the meek will be guide in judgmenty and the
meek will he karn his way. — And God saldy Go and tell
ibis peopUy who are proud, wicked, conceited, and self-
righteous, Hear ye indeedy but understand not; and see ye
in deed y hut perceive not : make the heart of this people fat y
and make their ears heavy, and shut their eyes i lest they
should see with their eye^y and hear with their ears, and
understand with their hearty and convert, and he healed.
All these scriptures were most awfully fulfilled, when
our Saviour was upon earth. The modest inquirers
after truth among the Jews sufficiently discovered, from
the writings of Moses and the Prophets, that he was the
true Messiah. But yet, it is a notorious fact, that the
bulk of the people, and especially the more learned and
polite part of the nation, rejected him as an impostor
and deceiver. They did nor reject him for want of evi-
dence that he was the Messiah ; for there was evidence
enough to satisfy any impardal inquirer; but they re-
jected him through pride of heart, and carnal views and
expectations. They approved not his appearance and
pretensions. His views were upon another world, theirs
were upon this ; and therefore they rejected him with-
out faithfully examining whether he were the Christ or
not. In vain did our blessed Saviour reason, expostu-
late, and appeal to his ov/n miracles, and their sacred
writings. They had made up their minds ; and he
must either erect a worldly standard, or he shall not be
Christ. Instead of learning from the scripture what the
character of Mes<,iah vv'as to be, they brought their own
erroneous ideas to the word of God, and were deter-
mined it should speak their language. ' No evidence
was sufHcicnr. Lazarus is raised from the dead before
their
' Many a time has their conduct herein been imitated both by rfc-
ligious communities and individuals. Indeed we are all too prone
to bring our own principles to the bible, rather than come to it with
the simplicity of little children to learn from it what the genu-
ine doctrines of Christianity are. We take for granted what is to
INTRODUCTION. . 17
their eyes. No ; this will not do. Rather than give
C credit
be proved. It is more flattering to the pride of our hearts to be
teachers than learners. And a kind of obstinacy in maintaining
preconceived opinions, without due modesty and examination, is no
uncommon thing. The motives, however, may be very different, when
the conduct itself is equally absurd. Thus the Roman Catholics at
the council of Constance took for granted John Huss and Jerome
of Prague were both heretics. They were determined to destroy
them ; and the strongest appeals, the most eloquent oratory,* and
the most glaring innocence were of no avail. They must die.
So when good bishop Latimer, at the time of the Reformation,
was brought upon his trial, he was so sensible of the determination
of his enemies to destroy him, that he gave himself very litde trou-
ble, but committed his cause to God. Truth was not the thing they
wanted. He must submit, or die. Yea, and if he had submitted,
it is probable, notliing but his blood could have satisfied his adver-
saries, as the excellent Cranmer, indeed, experienced in the following
year.
Voltaire too, actuated by motives very different, took for granted,
without due examination, the falscliood of the bible, and ridiculed
both it, and every thing serious, all the days of his life.
His more noble countryman, the amiable author of Telemachus,
actuated by an excess of humility, or some worse principle, imme-
diately upon the condemnation of his book, entitled Maxims of
the Saints, submits to the sentence, prohibits the reading of the
book, supposing it erroneous, and yet never offered to shew where
the error lay. The Pope condemned it, and therefore he would
submit.
Le Pluche, another French writer, and author of Spectacle de la
Nature, a work known to all the world, was a believer in all the
mysteries of his church, even to an extreme ; and when certain
freethinkers used to express their astonishment, that a man of Abbe
Le Pluche's force of understanding could think so like the vilgar. he
used to say, " I glory in this : it is more reasonable to believe the
*' word of God, than to follow the vain and uncertain lights of rea-
** son." An excellent conclusion, if what he pretended to believe
had been the word of God.
The justly celebrated Dr. Clarke also, in his book on the Trinity,
takes for granted what ought to be proved, and what never can be
proved, that God is, strictly speaking, " one simple, uncompounded,
" undivided, intelligent agent, or person ; who is the author of all
" being, and the fountain of all power." And, having thus begged
the question, and laid this pecarious foundation, he proceeds to build
the whole superstructure of his book upon it. But if the premises
be denied, what becomes of the conclusion ? Dr. Clarke, with all his
* See a fine example isf this in GUphi's Lit- ^f Jerome of Prague, p. 261.
iS INTRODUCTION.
credit to his mission, both Lazarus and Christ must be
put
rxtraordinary penetration, knew no more of the essence of a God in
one person, than he knew of the essence of one in three. As to his
book on this subject, it must be acknowledged, that the plan is ex-
cellent; but it is evident there was a strong bias upon his mind.
Hence he takes every opportunity, and sometimes very unreasona-
bly, of lowering the character of Christ, by giving up as spurious
some texts of scripture which speak of his dignity, and refining
ethers, till their spirit is evaporated and gone.
But the most faulty part of liis book is that where he quotes from
the Fathers. It is well known, that whatever the scripture doctrine
may be, the Fathers were pretty unanimous in their belief of the di-
vinity of Christ : and yet Dr. Clarke, from his manner of quoting
them, would lead any person, who is a stranger to their writings, to
suppose they were all on his side of the question. This is not in.
genuoas. In the same way of proceeding one may prove any thing
either from scripture or the fathers. This great man was herein to
be blamed. It is agreed on all hands, that Christ is both man, and
iTiediator between God and man. What avails it therefore to prove
what all are agreed in ? If we would say any thing honestly and to
good purpose, either from the scriptures or fathers, we should pro-
duce all their highest and most magnihcent declarations concerning
the Son of God, and shew how they can be made consistent with
the lowest, and those which describe him as human. And we should
give all the highest descriptions their full force and meaning, as
well as the lowest. Every conduct unlike this is not fair and honest.
We should be as willing to do the Son full justice as the Father.
The Father will thank no man for belying and misrepresenting the
Son. The Reader will find a good account of Dr. Clarke's book oa
the Trinity in Bishop Horsley's Tracts, page 279, &c.
Dr. Priestley proceeds in his controversy on the Trinity much in
the same manner with Dr. Clarke, tho' he embraces a very different
system. He takes for granted and lays it down as a first principle,
that the doctrinej of the Trinity and Atonement are impossible, and
such as no miracles can prove, and then he proceeds to mangle and
distort the holy scriptures to make them speak a language agreeable
to the notions he has formed, to the utter subversion of common
sense, llie Doctor is certainly a very laborious and ingenious man,
and, upon some subjects, has few equals : but ingenious men have
sometimes strange whims, and render themselves extremely ridicu-
lous. This is the case with the learned Gentleman in question. Few
writers, perhaps, have been so glaringly inconsistent with themselves
as he has been. And the late Mr. Fletcher, vicar of Madely, in
Shropshire, hath set his inconsistencies in a very striking point of
view, in a small treatise published since his death by Mr. Joseph
Benson, entitled, A rational Vindication of the Catholic Faith.
INTRODUCTION. 19
put to death. Not so, however, Nicodemus, Natha-
C 2 niel
1 will take the liberty of extracting what he hath said upon this sub-
ject for the information and entertainment of the Reader : — " It is
" one of the loudest dictates of reason" says this truly pious author,
" that, as we cannot grasp the universe with our hands, so we can-
" not comprehend the Maker of the universe with our thoughts.
'♦ Nevertheless, a set of men, who make much ado about reason,
" after they have candidly acknowledged their ignorance, with re-
*• gard to the Divine Nature, are so incoRsistent as to limit God,
" and to insinuate that he can exist only according to their shallow,
" dark, and short-sighted ideas. Hence it is, that, if he speak of
" his Essence otherwise than they have conceived it to be, they
" either reject his revelation, or so wrest and distort it, as to force it
" to speak their preconceived notions ; in direct opposition to the
*' plain meaning of the words, to the general tenor of the scrip-
*' tures, to the consent of the catholic church in all ages, and to
" the very form of their own baptism.
"Is not the learned Dr. Priestley a striking instance of this un-
" philosophical conduct ? Great philosopher in natural things, does
*• he not forget himself in things divine ? Candid Reader, to your
*' unprejudiced reason we make our appeal. With a wisdom wor-
•• thy of a Christian sage, he speaks thus, in his Disquisitions on
" Matter and Spirit : ' Of the sulsfance of the Deity, we have no
* IDEA AT all; and, therefore, all that <vje can concei've, ox tro-
* NOUNCE, concerning if, must he ME kzly hypothetical: p.
* 109, no. — But has he behaved consistently with this reasonable
" acknowledgement ? And may we not, upon his just concession,
" raise the following query ?
*' When a Doctor has granted that lue have no idea at all of the
" Di-vinc Substance, Uc is he not both inconsistent and unreason-
'* able, if, so far from pronouncing hypothetically concerning it, he ab-
" solutely declares, that the Divine Substance, of which he has mo
" IDEA AT all, is incompatible with the three Divine Subsist-
" enccs, which the scripture calls the Father, the Word, and the Holy
" Ghost?
*' But Dr. Priestley, after having granted the former proposition
" in his Disquisitions, absolutely pronounces the latter in his Corrup-
" tions of Christianity. Js not, therefore. Dr. Priestley both in-
•* consistent and unreasonable ?
*• The learned Doctor, continuing to speak as a true philosopher,
" says, ' We know there must be a first Cause, because things do
' actually exist, and could never h.nve existed without a Cause,
' and all secondary Causes necessarily lead us to a primary one,
* But o/" the nature of the existence of this primary Cause concerning
* nuhich nve KNOW rroTHiNG but by its effects, n/je cannot have
" ANY coNCEPTiOK. Wc ate absolutely confounded, bewildered,
20 INTRODUCTION.
niel, Joseph of Arimathea, and ether pious Jews ; they
were
' and lost, when we attempt to speculate concerning it. This
' speculation is attended with insuperable difficulties. Every
' description of the Divine Being in the New Testament gives us
* an idea of something filling and penetrating all things, and there-
* fore of ro known mode of existence. Disquisitions, p.
* III, 146.
** Upon these second concessions, we raise this second argument.
*' A Ooctor, who grants that <u;^ know nothing of the ffrst Cause
" hut by Its effects, that <vce hanje no conception of its nature, that it
" has NO KNOWN MODE of existence, and that this speculation is
*' attended 'wtth insuperable difficulties — must have an uncom m on
*' share of assurance^ or of inattention, if he pretend to argue the
*' Catholic Church out of the belief of the Trinity, because ive ha-ve
*' no (char) conception of its nature, because iX. has NO Know a mode
*' of existence, and because (in our present state) the speculation of
*' it is attended '-with some insuperable difficulties.
" But Dr. Priestley has made all these fair concessions in his Dis-
*' quisitions, and yet he pretends to argue us out of our faith in the
" Trinity, because ive ha've no clear conception of its nature, tSc.
" Hath not, therefore, the Doctor an uncommon share of assurance,
" or of inattention ?
Continuing to speak like a Christian philosopher, he says, * In two
* circumstances that we do know, and probably in many others,
* ofnvhich we have no KNOWLEDGE AT ALL, the human and
* Divine Nature, finite and infinite Intelligence, most essenti-
* ALLY differ. The first is, that our attention is necessarily confined
* to one thing, whereas he who made, and continually supports all
' things, must equally attend to all things at the same time ; which
' is a most astoriirhii-.g, but necessary attribute of the one supreme
' God, of which we can form no conception, and consequently,
* in ihis respect, no finite 7)iitid can be compared ^jjith the Divine,
* Again, the Deity not only attends to every thing, but must be ca-
* pable of either producing or annihilating any thing : so that, in
* this respect also, the Di^vine Nature must ie zsset^t i ally DIF-
* FERE NT from ours : p. 106. — There is, therefore, upon the whole,
' manifold reason to conclude, that the Dinjine Nature or Essence,
* besides being simply unknown to us, has properties most esse-
* NTIALLY DIFFERENT from euery thing else. p. 107. — God is,
* and every must remain, the Incomprkhensi ble.' p. ig8.
" Upon this set of unavoidable concessions, made by Dr. P. we
'* raise this third argument. A philosopher who grants that God
*' is the Incomprehensible — iha.t the human and Di'vine Nature
" (of consequence human and Divine Personality) tnost essentially
"' differ — and that the Di'vins Essence has properties most essentially
" different from e'very thing else : A Philosopher, I say, who pub«
INTRODUCTION. 21
were sincere, upright, humble men -, they patiently ex-
amined
** licly grants this, must be one of the most pr^'judiced of all men,
*' if he rejects the sacred Trinity, into whose name he was bap-
" tized, because the Trinity is in some sense incomprehensible, and
" because he insists that three Dinjine Persons must bt- divided and
" separated Wke three human persons; just as if he did not himself
" maintain, that the Divine Essence, or Personality, hath prcpirties
" most essentially different from men, angels, and e'very thing else.
*• We shall produce but one more set of the pl.ilosophical conces-
•* sions, of which Dr. P. loses sight in his theological works.
* In the first place,' says he, 'it must be confessed, with awful
* reverence, that we know but little of ourselves, and therefore
* MUCH LESS of our Maker, even with respect to his attributes.
* We know but little of the ivorks of God, and therefore certainly
* MUCH LESS of ln\s Essence. In fact, we have no proper idea
* of any essence whatever. It will hardly be pretended that we have
* ANY PROPER IDEA of the substance even of matter, considered
* as divested of all its properties.' — Disquisitions, p. IC3, 104.
" From these last concessions, and from the tenor of Dr. P.
*• Corruptions, it appears, that men, who confess they kno^v little of
" God's auor is, and less of his Essence ', and who have not e'ven any
" proper idea of the essence of a straw, pretend, nevertheless, to
" KNOW CLEARLY what is inconsistent with the Divine Essence;
" insomuch, that setting up as reformers of the three creeds, they
*♦ try to turn the doctrine of the Trinity out of the church, and the
" Lamb of God out of his divine and everlasting throne.
" Now is not this as absurd, as if they said to the Catholics,
*' We have indeed been all baptized in the name of the God of the
"^ Christians, x.\\Vi\.h, in the name of the Father, and of the Sen, and
" of the Holy Ghost : — but we new Gnostics, we modern Reformers,
" lAjho knoiu nothing of ihe Father's essence, or even of the essence
*' of an insect — -xue ire nevertheless so perfectly acquainted with
*' the Divine Essence, as to decide, that it is absolutely inconsistent
" with the nature of the Father, to have a li'ving IVcrd, or z proper
** Son, and a rational Spirit ; and, therefore, reforming our God
" himself, we strike the Word and the Holy Ghost out ef the number
•' of the Divine Persons, whom at cur baptism we vowed to serve
" jointly forever.
" O ye Philosophers of the age, can men of sense admire your
" philosophy, any more than men of fn'nh. admire your orthodoxy ?
" May we not hope, that, when the blunder: of your Logic are
" brought to light, they will be a proper antidote for the poison ol
** your errors : And will your admirers be still so inattentive, as not tr.
" see, that your capital objections against the Trinity are sufficiently
** answered by applying to them the short reply you make on ano'-
** ther occasion. This is an argument vjhich deri-ves all its force frsn:
" OUR IGNORANCE?"
22 INTRODUCTION.
amined into the nature of his doctrine and pretensions ;
and they saw and believed. All the rest of the nation,
with a few other exceptions, God gave up to judicial
blindness and hardness of iieart, TJie consequence was,
they rejected him who alone was able to save them.
They imprecated his blood upon their own guilty and
ill-judging heads; and they died in their sins, under
every possible mark of the divine dihpleasure. '
In like manner, we may have abundant evidence, in
the word of God, concerning the unity of nature and
plurality of persons in the Godhead, * and yet through
inattention, pride of understanding, ' afiectation of sin-
gularity,
^ For a fuller illustration of this subject I would recommend the
Reader to consult Jones on the Trinity, preface, p. 21 — 31.
* The doctrine of the Trinity i? " an imperfect discovery, not a
'" contradiction." See Horsley's Tracts, p. 70.
5> There is a little pamphlet, said to be written by the Revd. Mr.
Jones, author of the Catholic Doctrine of a Trinity, entitled, A
Preservative against the Publications dispersed by modern So-
cinians, which I could wish to be in the hands of every person
whose mind is conversant in these speculations. The price is only
three pence, and the book m.ay be got from London by any of the
booksellers. I don't know that every position in the book is strictly
defensible; but upon the whole, I think, it is v/ell suited to counter-
act the ill tendency of those writings it is designed to oppose. Dr.
Priestley has animadverted upon one or two passages in this little
work, and shewn the rashness of an assertion, and the weakness of
the reasoning in those paragraphs. And in my judgement the
Doctor has very justly reproved the author in those particular instan-
ces. But then it docs net follow, that because he has given a very
fair answer to one or two of the weakest arguments in a book, that
he has given a satisfactory reply to the more substantial and impor-
tant parts. In like manner, the Doctor has answered the same Mr.
Jones's Catholic Doctrine of the Trinity. He has given us some
strictures upon a few of the looser and more feeble conclusions of the
book, and then he would make the inattentive reader believe he has
subverted the whole. This is a very unfair mode of proceeding.
A generous adversary would attack a few, at least, of the strongest
positions of his. antagonist, and leave the other to fall by their own
weight. But this is too much to be expected from polemics. Dr.
Randolph complains of the same unfair dealing in Mr. Lindsey.
" It is a common artifice of our author," says he, " when he meets
INTRODUCTION. 23
gularky, and their dreadful consequerxce, judicial blind-
hess, we may reject the evidence, despise, ridicule * and
sneer at the doctrine, and die in our sins. We should,
therefore, be very serious and earnest in our inquiries,
and betake ourselves to the word of God with humility
and pious zeal. * We should lift up our hearts to the foun-
tain of light for that wisdom which is profitable to di-
rect. And we should not only be careful to learn the
will of God, but, when we have learnt it, faithfully and
honestly practise it : so may we expect, according to
a variety of scripture declarations, to be led into all sav-
ing truth.
Some modern authors, of considerable name, have
attempted to prove, that all the scripture requires in
order to our acceptance with God, is, to believe that
Jesus is the MefTiah, and to obey his moral precepts : '
But
•* with what he thinks a weak argument in an orthodox writer, to lajr
" hold of that, and pass by all the rest." Vindication, p. 5.
In the same mode of proceeding, it is a very easy matter to an-
swer the most conclusive book that ever was written.
** * Obloquy and ridicule seem to be the trials which God hath ap-
*' pointed, instead of persecution, in the present age, to prove the
** sincerity and patience of the faithful. The advocate of that
" sound form of words, which was originally delivered to the saints,
** hath to expect that his opinions will be the open jest of the Uni-
" tarian party : that his sincerity will be called in question ; or if u
" bare possibility of his being in earnest be charitably admitted, the
** misfortune of his education will be lamented, and his prejudices
"deplored. All this insult will not alarm nor discompose him..
** He will rather glory in the recoIL-ccion, that his adherence to the
'* faith of the first ages iia:h provoked it. The conviction, which
•• he will all the while enjoy, that his philosophy is Plato's, and hii
*' creed St. John's, will alleviate the mortification he might other-
** wise feel in differing fr0;Ti Dr. Priestley ; nor sufFi;r him to think
** the evil insupportable, altnough the consequence of this dissent
•* should be, that he must share with the excellent Bishop of Wor-
** cester, in Dr. Priestley's pity and indignation."
Bishop Horsley's Tracts, p. 72.
* " I gratefully receive, and rejoice in the light* of Revelation,
" which sets me at rest in many things, the manner whereof my poor
<* reason can by no means make out to me." Lock.
2 Sec Priestley': Imnoitance of Free Inquiry, patiim.
24 INTRODUCTION.
But there appears to be dangerous fallacy in their rea-
soning. For, to believe this single proposition, that
Jesus is the Messiah, implies a belief also of all that
Jcsiis and his Apostles both did and taught. And we
can no more with safety reject their doctrines than their
mission. From the truth of their mission we must
infer the truth of what they taught. And professed-
ly to reject any part of the latter, is, virtually to reject
the former.
Now, it is certain, that, if we credit the wridngs of
the Apostles, we must suppose there are several opini-
ons destructive, as well as absolute infidelity. And,
moreover, it very frequently happens, that erroneous
principles beget erroneous practices. Impure fountains
cannot send forth pellucid streams. From the very in-
iancy of Christianity this observation was strongly ex-
emplified in the various errors that arose among those
who were professed believers in Christ Jesus. He was
aware of the growth of noxious weeds, and cautioned
his followers against them. Beware of false prophets^
said he, which come to you in sheep:> clothings but inwardly
they are ravening wolves. Ye shall know them by their
fruits. The Apostles likewise frequently do the same.
And, according to their predictions, whole shoals of
erroneous opinions broke in upon the church, even in
its earliest days. " Simon Magus, the first author of
*' all heresy, fell from the christian faith almost as soon
" as he had embraced it. Hymeneus and Phileius de-
** nied the resurrecdon. * Others, v/hom the Apostles
'' have not pointed out by name in. the sacred writings,
" m.aintained the necessity of circumcision, and of ob-
serving
Dr. Fiddes very justly observes, that " an assent to that one ar-
" tide (namely that Jesus Christ was the promised Messiah) was, in
" efFect, and implicitly, an assent to all which that article contained;
" the whole Christian religion."
Body of Divinity, vol. i. page 407.
•* " The resurrection of the body is what no force of human wis-
" doxn could have discovered ; yet reason tells us it is possible, and
INTRODUCTION. 25
" serving the law of Moses. Ochers maintained that
" Jesus Christ had not con:ie in the flesh ; that is, had
" not assumed a real body and soul. Ochers denied Jesus
" to be the Christ, or the begotten Son of God ; say-
" ing that Jesus was a mere man, on whom the Christ
*• descended when he was baptized by John in the river
" Jordan. All these, and their doctrines, are spoken of^
" and reprobated by the Apostles in difl:erent places of
" the New Testament ; some are declared to be ac-
" cursed ; others are called seducers and antichrists ;
" and of all of them in general, and particularly of the
" professors of the two latter heresies, St. John says,
" 'They went out from us, but they ivere not of us ; for if
" they had been of us, they would no doubt have continued
" with us : but they went out, that they might bs made
" manifest that they were not all of us. * " i Ep. 2. 19.
Hence, I think, it appears as clear as any proposition in
Euclid, that some doctrines are fundamental, as well as
certain practices, and that the belief of them is as ne-
cessary to salvation, as obedience to the moral precepts
of the gospel. Indeed, 'without true faith there can be
no legitimate practice, any more than an effect without
a cause, e
D One
" wuHin the power of God to efFect it ; therefore the understanding
** may fuDy assent to it, without knowing the bounds of Omnipo-
** tence, or in what manner he will accomplish and bring it to pass.'*
Ellis's Knowledge of Divine Things, p. 25 1.
5 See the Revd. James Barnard's Letters to Dr. Priestley, pre-
face, page I and 2.
* Irenaeus was a learned and pious bishop in the second century,
and wrote five books upon the heresies which had prevailed from the
origin of Christianity to his own times. I have often thought, that
we should be extremely careful how we admit or deny any religious
principles which he receives not or admits. Now, it is very certain,
that he ranks the Ebionites among the heretics of former times, and
therefore, were he living now, he would consider the Socinians in the
same light; for they are in the present day, what the Ebionites
were of old. Dr. Priestley, indeed, gets over this difficulty with the
greatest ease imaginable, as he does over every other. Difficul-
ics insuperable to others are none to him. Mountains shall be
26 INTRODUCTION.
One great ob'ecrion which I have long had to the
principles of our modern Socirjans, ' is, that they mar-
vellously
plains, or plains shall be mountains, as suits his convenience. Facts,
however, are stubborn things And if Irenaeus does really rank the
Ebio! ites in his cata](-gue of heretics, Dr. Priestley's denying it, or
settir.g light by his judgment, will be of little avail. Let the Reader
then judge wh:it the good o!d Bishop and glorious Martyr's opinion
was, from the extracts he will find out of his writings in a subsequent
part of this work.
' The Socirians frequently make their boast of Dr. Clarke, as
though he were a favourer of their scheme ; whereas it is well
known, that he was no friend to their degrading doctrines. He held
both the reality of the Trinitv and the Atonement, though not ex-
actly in the orthodox sense. And speaking of our modern Ebionites
he says : — "The Socinian writers have 'very unreasonably presumed to
*' collf ct, that our Saviour was no greater a person than a mere
" man born of the virgin Mary without any former existence, and
*' exalted bv the power of God to this state of dignity in heaven.
*' But this their inference, I say, is t'ery unreasonable ; for though
** the derivati n of our Lord's power from the Father, must and
" ought to be acknowledged ; that all men's confessing Jesus to be
** Lord may be to the glory of God the Father ; yet from those other
" texts of scripture, wherein it is affirmed, that^ Christ God created
*' all things ; that he was in the form of God, before he appeared in
** t hi form of a ser'vant ; that he luas 'with God, and had glory 'with
*' God bifore the 'world 'was ; from these texts, I say, it undeniably
*' appears, that our Lord's having all power given him both in hea-
" ven and earth, cannot signify the original exaltation of one who
*' had no being before he was born of the Virgin ; but the exaltation
*' of him into the form of God, who voluntarily emptied himself of
*' that glory he had before, and with unparalleled humility took
*' upon himself the form of a servant, and suffered in that form for
*' our sakcs, and therefore was 'worthy to recei-ve ponver and riches
*' and 'wisdom and strength and honour and glory and blessingy because
•* he 'was slain, and redeemed us to God by his o^-n blood, out of e'very
*' tongue and kindred and people and nation.*
Grotlus too is frequently mentioned as a great champion for the
Socinian cause ; but without any just reason : for both in his Cate-
chism and Poems, as well as in his Comment on the first chap-
ter of St. John, he declares his faith in the Holy Trinity, in as
ample a manner as any man can reasonably desire. Let the Reader
consult his own writings, especially the three places just mentioned,
and Stillingflcet on the Trinity pages 157 — 14.3, where he is suffici-
ently vindicated from the charge of Socinianism.
Sir Isaac Newton is likewise oftentimes named as a favourer of
* RcT. 5. 9, 12. Clarke's Sermon":, vol, 6. p. 59.
INTRODUCTION, 1^
vellously debase the Christian scheme. ^ The salvation
of man is constantly represented in holy scripture as
something extremely important, and the means tor pro-
curing that salvation as being equally bO. All the Pncri-
archs and Prophets, with the whole Jewish ueconomy of
types and shadows were preparatory to the Messiah's
advents and all the angels in heaven administered
to the great design, lost in astonishment at tiie Di-
vine proceedings. This apparatus appears to me by
far too splendid and magnificent, if our blessed Saviour
D.2 Were
the same scheme ; for no other reason, I suppose, but because he
wrote against the authenticity of the famous, verse in the first Epistle
of St. John. We are informed, however, in the Critical Kevicn for
September 1790, on the Religious Sentiments ot Liymen, that
•' the Arians and Socinians have each claimed Sir Isaac as their
*• own ; but Whiston has told us," continues the Reviewer, " that
*' Sir Isaac was irreconcilably angry with him because ne said that
*• he was an Arian."
Mr. Whitaker in his Origin of Arianism controverts this opinion.
Seep. 458. See also Historical Memoirs of Religious Dissenbion,
p. 34,. — The same Mr. Whitaker attempts to prove tnat the above
Dr. Samuel Clarke died in the sound and orthodox faith, p. 456 —
47°-. . . ,
Milton, Watts, and Lock have sometimes been claimed a$ patrons
of Socinianism ; but without any just foundation, indeed, ttiose who
can rank St. John and St. Paul in that degrading list, will have
little difficulty in claiming any other writers whom they may tniik
an honour to their opinions. For a vindication of Miuo.i from tne
charge of Socinianism, see Burgh's Sequel, p. 262 — 266 i'or a
vindication of Watts, see the Revd. Samuel Palmer's account of his
Jast sentiments on the Trinity in Dr. Johnson's Life of Watts, with
Notes, p. 42 — 112. And for a vindication of Lock, see his own
Second Vindication of the Reasonableness of dnstianity, p. 6t)8,
where he tells us, " that it is very hard for a Lnristian, who reads
*' the scripture with attention, and an unprejudiced mind, to deny
** the satisfaction of Christ ;" a position utterly inconsistent with
every idea of Socinianism.
" •* Socinianism cuts to the very root of all that is distinguishing in
" the gospel. It destroys the necessity, and even the importance
" of a miraculous interposition, and gives the infidel too great rea-
*' son to exclaim, that all that was extraordinary was superfluous ;
** and that the apparatus was too expensive and too splendid for the
" purposes to which it was applied." Professor White's Notes to
his excellent Sermons, p. 68.
28 INTRODUCTION.
were nothing naore than a mere man. ' All the infinite
glory
^ Dr. Clarke has given us the following compendious view of the
Son, Holy Ghost, and blessed Trinity. How utterly inconsistent it
is with every idea of Socinianism the Reader will easily judge,
I. OF THE SON,
** He knows men's thoughts.
•* He knows things distant.
" He knows all things.
*• He is the judge of all.
** It would have been a condescension in him to take upon him
" the nature of angels.
" He knows the Father, even as he is known of the Father.
" He so reveals the Father, as that he who knows him, knowi
" the Father.
" He takes away the sin of theyivorld.
*' He forgave sins, and called God his ovm Father.
** All things are his.
*' He is Lord of all.
** He is Lord of glory.
^ " He appeared of old in the person of the Father.
*' He is greater than the temple.
** He is the same forever.
*' He hath the keys of hell and of death.
*' He hath the seven spirits of God.
** He is the alpha and omega, the beginning and the end,
** He is the prince of life.
*' He and his Father are one.
*' He is in the Father and the Father in him."
** He is the power and wisdom of God.
*' He is holy and true.
*' He is in the midst of them who meet in his name.
*' He will be with them always, even unto the end. ".
*' He will work with them and assist them.
** He will give them a mouth and wisdom.
*' He will give them what they ask in his name,
*' He hath life In himself.
*' He hath power to raise up himself.
** He will raise up his disciples.
** He works as the Father works, and does all as he doth,
*♦ He has all power in heaven and in earth.
<* He is above ^11.
" He sits on the throne, and at the right hand of God.
*' He was before Abraham.
*' He was in the beginning with God,
♦' He had glory with God before the world was.
♦' He was in the form of God.
INTRODUCTION. 29
glory of the gospel scheme vanishes ; the scriptures,
which I used to consider as the word of God, and re-
plete with wisdon) wortliy of their Author, lose their
majesty,
*' He came down from heaven, and is in heaven.
*' He is the head under whom all things are reconciled to God.
*' In him dwelleth the fulness of the Godhead.
** He is the image of God.
*' He is in the bosom of the Father.
** His generation none can decla.'e.
*• He is the word of God.
*' He is the Son of God.
" He is the only-begotten Son of God.
*• He is the first-born of every creature.
" Other scriptures speak thus : —
*' The kingdom of Christ and of God.
'^ The throne of God and of the Lamb.
" The wrath of God and of the Lamb.
*' The first-fruits to God and to the Lamb.
" God and the Lamb the light of the new Jerusalem.
** God and the Lamb the temple of it.-j-
IL OF THE HOLY SPIRIT.
*•■ He is the immediate author and worker of all miracles.
** He is the conducter of Christ in all the actions of his life
" here upon earth.
" He is the inspirer of the prophets and apostles.
" He is the sanctifier of all hearts, and the supporter and com-
" forter of Christians under all their difficulties.
" Blasphemy against him is unpardonable.
*' He is eternal.
" He is the power of the Highest.
" He is the Spirit of truth which proceedeth from the Father,
" and which the world cannot receive.
*' To lie unto'him is the same as to lie unto God.
"■ To resist him is the same as to resist God.
*♦ He gave injunctions to the church.
*' He is the Spirit of glory and of God.
•• He knows the mind of God, as perfectly as a man knows his
" own mind.
*• Men's bodies by being temples of the Spirit are temples of
" God.
+ Let the Reader compare the above characters of our blessed Saviour with that
curious declaration of Dr. Priestley, where he says, " As to the Divinity of Christ,
'* an ingenious man would easily find as many plausible arguments for the divinity
"- of Moses," and then judge how little dependence is to be placed oa the i-oi.u-
jcnt assertions cf this over-zealous asd uii^guiied mau.
3«
INTRODUCTION.
majesty, and seem calculated rather to mislead than in-
form. I conclude, therefore, that the principles of So-
cinus
He is the author of liberty and knowledge.
He reveals things which even the angels desire to look into.
He raiseth the dead.
We are to baptize in his name.
To wish grace and peace and blessing frcm him.
To appeal to him as witness in solemn affirmations.
To take heed not to resist him.
" not to do despite to him.
" not to tempt him.
' ** not to grieve him.
«« Once.
«<
Once.
<c
Once.
«
Once.
te
Twice.
«c
Twice.
«
Once.
«
Once.
*e
Once.
«(
Once.
<(
Once.
<<
Once.
*f
Once.
*f
Four times.
<(
Once.
ft
Five times.
*i
Once.
«t
Once.
<<
Five times.
«
Four times
«
Five times.
*r
Four times,
*{
Twice,
*(
Once.
«
Once.
III. THE HOLY TRINITY.
The three persons are stiled.
He nvhich is and'wkicb •-in as, and 'which is to come : the
** se'vcn Spirits nukick are hefhre his throne : and
" Jesus Christ, tiji faithful nxitness.
The Father, the Son, and the Holy Ghost.
The Father, the Son, and the Spirit.
The Father, the Word, and the Holy Ghost.
The Father, Jesus, the Spirit.
The Father, Jesus, the Holy Ghost.
The Father, Christ, the Spirit,
The Father, Jesus Christ, the Spirit.
The Father, the Lord, tiie Spirit.
God the Father, Jesus Christ, the Spirit.
He that raised up Jesus from the dead, Jesus, the
Spirit.
The living God, Christ, the Spirit.
The living God, Christ, the eternal Spirit.
God, Jesus, the Sfiirit.
God, the Son of God, the Holy Ghost.
God, Jesus, the Holy Ghost.
God, Jesus Christ the Son of God, the Spirit of ho-
liness.
God, Christ, the Holy Ghost.
God, Christ, the Spirit.
God, Jesus Christ, the Holy Ghost.
God, Jesus Christ, the Spirit.
God, the Lord, the Spirit.
God, his Son, the Spirit.
God, the Lord, the Holy Ghost.
God, Christ, the eternal Spirit."
Scripture Doctrine of the Trinity, passim.
INTRODUCTION. 31
clnus and his followers are false and dangerous, and
highly unworthy the espousal of men, who are concern-
ed for the honour of God, and the advancement of true
religion. *
But the grand objection to the doctrine of the Holy
and Undivided Trinity, is, the seeming absurdity and
contradiction of the thing, that three shall be one, and
one three. Now
* " All the mysteries of the New Testament are pure and noble,
*' august and becoming the majesty of the God of gods. The ve-
'• nerab'e mysteries of the incarnation, the sacred Trinity, the resur-
" rection and glorification of human bodies, are not vain speculations
'* to amuse the fancy ; but are the essential doctrines and fundamen-
" tals of the purest religion in the world ; that are graciously de-
" signed and directly tend to improve the understanding, and rectify
*' the will, to raise gratitude, and all duty and devout affections to
** God. They have a certain and full influence on the present and
*' future happiness of mankind. It is observable that in the Epistles
" that treat most fully a'd magnificently of the sublime doctrines
*' and awful objects of (^ur fiith, there is always in the conclusion
*• a choice collection of morals and sound precepts of pure life ;
*' which are the true consequences of those most lofty and venerable
" truths and essentials of the Christian creed.
" Those awful and venerable secrets, which t/:e angels desire to look
*' into, are by free-thinksrs, and profane pretenders to philosophy,
** made to be no secrets at all ; and so the majesty of the thoughts
•* of the sacred writers, and the propriety and nobleness of their lan-
" guage are debased, and, comparatively, sunk into meanness and
** contempt. Tne goodness of God the Father, and the condescen-
" sion of our Saviour in redeeming the human race, are depretiated,
** and infinitely undervalued ; and by consequence the obligations of
*■■ mankind to love, obedience, and gratitude for infinite mercies are
" horridly weakened and lessened. Ill principles and heretical de-
" pravations of the gospel mvsteries naturally tend to vice and cor-
*' ruption of manners. But if Jesus Chrisr, according to the plain
** language, the whole contexture and design of the sacred books,
" be true, natural, eternal God, without any quibble or evasion, then
•' how adorable is the love of God the Father, who spared not his
" own Son for our salvation ? How infinitely great and obligatory the
" condescension of God the Son, who took our nature and suffered for
" us ? How stupendous the charity and grace of God the Holy Ghost,
" who inspires Christians with a due sense of this great salvation >
•* and with qualifications to entitle us to it, and make us capable,
" fully and with eternal satisfaction to enjoy it.?"
Blackwall'3 Sacred Classics, v. i. p. 320.
32 INTRODUCTION.
Now, this may be cither true or false, absurd or other-
wise, according as it is explained and understood. If
•we said, that three are one, and one three, exactly in
the same sense, the thing is not only absurd, but im-
possible; it is a contradiction. But to say, the Di-
vine Being is only one in essence and three in person ;
that he is three in one respect, and only one in another
fespect, is no absurdity, no contradiction ; but may be
an eternal truih, founded in the nature of things. And
if this were well considered, there would be an end to
ail opposition to the doctrine of the Trinity, from the
seeming absurdity of the thing. It is confessed on all
hands, that the doctrine is abstruse and incomprehen-
sible. So is the doctrine of the Divine Nature, upon
any hypothesis whatever. Yet we do not say, it is ab-
surd. We are obliged to submit our understandings, and
silently acquiese and adore. So with respect to the
three persons, who bear record in heaveUy the Father., the
Wordy and the Holy Ghosts the scripture assures us they
are one. * And as reason as well as scripture assures us,
there can be but one God, we therefore conclude, these
three persons are partakers of one common essence.
Though they are three in one respect, yet they are only
one in another.
This will not appear so strange, perhaps, if we con-
sider, that there are several objects in nature, besides the
Divine Being, which are three and one; not three and
one in the same respect, but three in one respect, and
only one in another. This may render the doctrine of
the Trinity more easy of comprehension ; at least,
make it appear not so absurd as someiimes it is repre-
sented by rash and inconsiderate mortals. Illustrations,
indeed, not do prove the truth of any doctrine; they
only render it more easy of admittance into our minds
and belief, when we see other objects, with which we
are well acquainted, under similar circumstances. Let
* The authenticity of this verse is questioned by some persons of
the utmost respectability for their literary attainments. Sub judice lis
CJt.
INTRODUCTION. 33
Let us then look round us, and examine if there be
any objects in nature, Vv'hich are strictly one in essence
and yet three in properties. What think we of the
Sun ? It is certainly one of the most lively images in na-
ture of the Holy and Undivided Trinity. ' It is one in
essence, and is the great fountain and source of both
light and heat to the world. As it is the fountain and
source of ail its properties, it may be considered as re-
presenting the eternal Father, who is the fountain of the
Deity, and the great original of all Being. The light
which issues from the sun, may be considered as repre-
senting the second person in the Divine Nature ; for our
Saviour is called the sun of righteousness, and the light of
the world: and the heat proceeding from the sun, and
which accompanies the light, may be considered as re-
presenting the Holy Spirit, the third person in the Di-
vine Nature, who proceeds both from the Father and
the Son, and gives life to the world. The light and heat
both proceed fro.n the sun. Unless the sun existed,
there could not be either one or the other. And on the
other hand, if there is a sun in the firmament, there must
be both light and heat: for it is of the very nature of that
vast body to produce these two properties. So that the
sun, light, and heat, are coexistent, they cannot be divid-
ed. As long as there is a sun there must be its essential
properties. The sun, indeed, is not the light, neither the
heat, but it is the cause and source of both. They are
all distinct, yet undivided. The sun depends not upon
the light, or heat, or both, for its existence ; but yet it
cannot be without them; they are, as we said before, its
E essential
3 The excellent Grotius has given us the same illustration of the
doctrine of the Trinity in his Institutio Baptizatorum Puerorum.
The translation runs thus ; —
** Why is one God set forth in persons three ?
" In holy writ thus known is he.
" That three are 07ie, what reason can us teach ?
" God is above all human reach.
" Can it by no similitude be shewn ?
" The sun J light, heat, are three yet «/»?,"
34 INTRODUCTION.
essential properties ; and if it could be supposed to lose
those properties, it would cease to be a sun. *
Now, apply all this, not by way of proof, but by way
of illustration -, by way of aiding our Conceptions of the
Divine Being, and we shall find there is a wonderful si-
militude. The Father is the fountain of the Godhead.
The Son and Holy Spirit spring from him, and depend
upon him. He depends not upon them, but they upon
h'.m. He springs not from them, but they derive
thrir being from him. If it could be supposed the
Father were annihilated, the Son and Spirit could no
longer exist, they would be annihilated likewise. But
as the Father is independent of the Son and Spirit, and
they are absolutely dependent upon him, as the foun-
tain of the Deity, so neither can he be without them.
They naturally and essentially proceed from him, as the
light and heat naturally and essentially proceed from the
sun. The Fatlier cannot be without the Son and Spirit,
• any more than the sun can be without its essential pro-
percirs. The Father was everlastingly a Father, the
Son everlastingly a Son, and the Holy Ghost everlast-
ingly a proceeding Spirit. So that though the Father
is the fountain of the Deity, yet all the three are undi-
vided, inseparable, coequal and coeternal together.
Take another illustration of this mysterious and in-
comprehensible
♦ " The several similitudes which the ancients used to illustrate this
matter, manifestly shew, that they neve'r dreamed of the Son's being
created. Those similitudes are ?.!1 of them low, and infinitely short
of what they are intended to represent. Some of them perhaps are
too coarse, and such as might better have been spared. But writers
are not always upon their guard. They had a pious design in adapt-
ing their comparisons to the very meanest capacities. The com-
parisons of fountain and stream, root and branch, body and effluvia,
light and light, fire and flame, &c. served more particularly to signify
the con substantiality. Those of mind and thought, light and splen-
dor, were more particularly calculated to denote coeternity, abstract-
ing from the consideration of consubstantiality."
Waterland's first and second Defences, passim.
INTRODUCTION. 3$
comprehensible doctrine. ' It is said, when God created
man he made him in his own image and Hkencss. And
from the history of creation it is pretty clear, that each
of the eternal Three was concerned in that great under-
taking. May not something more then be meant than
is usually supposed, when God said, Let us make man
in OUR imagey after our likeness? As the Holy Trini'-y
was engaged in the creation of our natures, may w." not
from these expressions expect to find a Hvely repr">en-
tation of that Trinity in those natures?
Whether it was designed or not, it is certain rh'tfo.
is a striking illustration of the doctrine of the Trifiiiy
both in our souls and bodies. I say illustration, be-
cause there cannot be an exact resemblance.
The body, for instance, consists of length, breadth,
and thickness. These three properties are all essential
to matter. We cannot destroy one without destroying
the whole: 'nor can we by any means make its essential
properties either more or less. Here then, as well is
E 2 ia
' The pious Dr. Henry Moore, in his Divine Dialogues, endea-
vours to enter into the philosophy of the doctrine of the Holy Hrini-
ty. I pretend not to determine whether the view that he gives of it
is proper or otherwise ; but he there says : — '* That God might en-
" joy a most happy and perfect life, it is necessary that he should
*' have a companion equal to himself, and a proper witness nd con-
" gratulator of his own perfections : which, since he cannot othei -
" wise have, unless we will suppose God to be really imperfect; he
" must beget of himself ; whom we Christians call his only-begot-
** ten Son, who is the eternal witness, congratulator, and heir uf his
*' Father's perfections. Observe, and take the matter rigfit. 1 he
*' Divine nature is such, according to the very idea of God, who is'
*' a Being absolutely perfect, that it could not but beget tliis noble
" and divine Son of itself, any more than it could not exist of itself,
" or, that existing, not be most happy."
He speaks thus of the Holy Spirit : — " As the Father by a reflex
" conception in himself begot the Son or eternal Logos, so this
" Logos by the congratulatory contemplation of the Father's perfec-
** tions, that he might not seem steril or fruitless, made this living
" Essence to spring in himself, which we commonly call the Holy
•' Ghost, or Divine Essential Love." — See his reasoning at large.
Supplement to 3. Dialogue, p. 536.
36 INTRODUCTION.
in the sun are three and one. Not three and one in
the same respect, for that, as was before observed,
would be a contradiction ; but three properties and one
essence, and this is no contradiction.
The soul of man likewise is another lively image of
the unity of nature and plurality of persons in the Deity:
for it consists of three essential faculties ; the under-
standing, the memory, and the will. * The understand-
ing
* Grotius represents the powers of the mind nearly In the same
manner : —
" May we not some such thing in mankind see ?
" Life, reason, 'v.-ill, in one are three.
" Are Father, Son, and Spirit equal ? they
" With equal might one sceptre sway ?"
Dr. Francis Gregory in his Divine Antidote, speaking upon the
difficulty of comprehending the doctrine of the Trinity, says, " The
** resurrection of the dead is a doctrine atterided with such intrica-
" cies, and so many difficulties, that human reason scarce knoweth
" how to admit it" for a certain truth, though, indeed, it be so.
** In St. Paul's time it was thought to be a thing incredible, and
** Celsus stiles it in Origen a thing impossible, and yet we believe,
** not only that it may, but m.ust be. Now, as there are some things
•' in nature, which are looked Hpon as types, emblems, and represen-
** tations of the resurrection ; so likewise are there some instances
•* in nature, which, though they cannot be urged as proofs for the
** certainty, yet may serve as useful illustrations to help our weak
** apprehensions, and somewhat facilitate our belief, as to the possi-
** bility of the Trinity. As for instance : There is in every living
*' man a rational, a jenshi've, and a 'vegetii-e soul ; and yet tlie soul
*' of man is but one : so here, there is in the Deity a Father, a Son,
** and an Holy Ghost, and yet the Deity is but one. Only here is
" the difference, reason, sense, and 'vegetation, are but three essential
*• and distinct faculties, or powers of one and the same soul : where-
** as Father, Son, and Holy Ghost, are three essential and distinct
** subsistences in one and the same Godhead ; and for the belief of
** this, the scripture is our only authentic warrant." -Page 24S.
Tertullian illustrates the procession of the Son from the Father by
several comparisons, which serve, indeed, to convey some light into
the subject, but yet fall infinitely short of a just and adequate repre-
sentation : — " The Word," says he, " was always in the Father, as
*' he saith, I am in the Father. John 14. 10. And the Word was
*' always with God, as it is v.'ntxer\, Jlnd the Word ivas nxjith God.
*' John I. 30. and never was separated from the Father, or another
INTRODUCTION. 21
ing may be considered as the leading, father faculty,
the memory and the will as dependent. They are all
equally necessary to the existence of a human soul, but
yet absolutely distinct. The understanding is not the
memory, neither the memory the will -, nor is the will
either the understanding or the memory. Without the
understanding there can be no memory, and withont
both there can be no will, nor can either the memory
or the will exist without first supposing the understand-
ing. So the soul of man, every whit as well as the Ho-
ly Trinity, may be called one in three and three in one,
all coequal and coessential. Destroy one and you de-
stroy the whole.
These
*' from the V2Li\'iCv,hzczM%Q I atid tie Father are one. John lo. 30.
*' This assertion will be a defence of the truth, the guardian of the
*' Unity, by which we declare the Son to be deduced from the Fa-
** ther, but not separated. For as even the Paraclete teacheth, God
" put forth his Word as a root puts forth the stem, and a fountaia
*' the river, and the sun a ray ; for these several species arc the
•• extensions of the substances from which they proceed. Nor
" should I scruple to call the fruit the son of the root, a river the
** son of the fountain, and a ray the son of the sun ; because every
*• origin is a parent ; and every thing which is brought forth from
" an origin is a progeny : much more the Word of God who hatii
*• even with propriety received the name of the Son. Yet neither
** is the fruit sundered from the root, nor the river from the foun-
" tain, nor the ray from the sun, so neither the Word from God.
" Therefore according to the manner of these examples I profess
" that I call God and his Word, the P'ather and his S»n, two. For
" both the root and stem are two things, but conjoined ; and the
" fountain and river are specifically two tnings, but not divided ; and
" the sun and ray are two forms, but cohering together. It is ne-
" cessary, that whatsoever proceeds shall be second to that from
*' which it proceeds, but not that it shall be therefore separate. But
" where there is a second, there are two ; and where there is a third,
*' there are three. But the Spirit is third from God, and the Son,
** as the fruit from the stem is a third from the root, and a stream
*' from a river a third from the fountain, and a gleam from the ray
*' a third from the sun. There is yet no alienation from the radical
" source from which it deduces its peculiarities. So the Trinity,
" running down from the Father by compacted and connected de-
*• grees, in no wise opposes the monarchy, while it supports the
*' state of the dispensation." Adv. Pr.ix. cap. S.
JS INTRODUCTION. '
These 'two illustrations, from the soul and body of
man, are pursued more at large by the late Mr. Charles
Leslie in his Socinian Controversy discussed j a work
v/hich every man should read carefully, and either an-
swer, or think himself capable of answering, before he
rejects the doctrine of the Holy and Undivided Trinity.
I confess, however, that, in my judgment, no man
ever did, or ever cz.^ fairly answer what this gentleman
has written upon that subject. A man of learning and
ingenuity may cavil with such a writer, and treat him
with ridicule and contempt; he may possibly over-
turn some of his weaker positions ; but he can no more
give him a fair, solid answer, such as ought to satisfy a
reasonable man, com.petent to judge, than he can prove
that two and two do not make four. Mr. Hammon can
prove there is no God — Voltaire and Paine can prove
that the bible is all a lie — Dr. Priestley that Jesus Christ
was a mere man, and St. Paul an inconclusive reasoner-—
but how ? by what arguments ?
The same Mr. Leslie hath given us a summary of
his reasoning upon the doctrine of the Trinity in a let-
ter to Mr. Gildon, the celebrated Deist, who had been
converted to Christianity by reading that Gentleman's
book entitled, A Short Method with the Deists: and as
it may afford satisfaction to some persons, who might
not oLherwise have an opportunity of seeing it, I will
transcribe the substance of it in this place: — " We must
*' acknowledge," says this great man, " that there arc
" many things in the Divine Nature far out of the
*^ reach of .our reason: for how can finite comprehend
^^ infinite? Who can think what eternity is ? a duration
*^ without beginning, or succession of parts or time!
" Who can so much as imagine or frame any idea of
" a Being neither made by itself, nor by any other ! of
*' omnipresence! of a boundless immensity !
*' Yet all this reason obliges" us to allow, as the ne-
" cessary consequences of a first cause.
" And where any thing is established upon the full
*^ proof
INTRODUCTION. 39
*' proof of reason, there ten thousand objections or dlf-
" ficukies, though we cannot answer them, are of no
" force at all to overthrow it. Nothing can do that,
" but to refute those reasons upon which it is established.
" Till then, the truth and certainty of the thing remains
" unshaken, though we cannot explain it, nor solve the
" difficulties that arise from it.
" And if it is so upon the point of reason, much
" more upon that of revelation, where the subject mat-
" ter is above our reason, and could never have been
" found out by it.
" All to be done in that case, is, to satisfy ourselves
" of the truth of the fact, that such things were reveal-
" ed of God, and are no imposture.
" And as to the contradiction alledged of three be-
" ing one, it is no contradiction, unless it be said, that
" three are one in the self-same respect : for in divers
" respects, there is no sort of difficulty, that one may
'* be three, or three th;)usand ; as one army may con-
" sist of many thousands, and yet it is but one army»
" There is but one human nature, and yet there arc
" multitudes of persons who partake of that nature.
" Now, it is not said, that the three persons in the
" Divine Nature are one person ; that would be a con-
" tradiction : but it is said, that the three persons are
" one in nature. 'Bjppy are not three and one in the
" same respect*, .they are three as to persons, and one
" as to nature. '•'Here is no contradiction,
" Again; that may be a contradiction in one nature,
" which is not so in another : for example ; It is a con-
" tradiction, that a man can go two yards or miles
" as soon as one, because two is one, and another
" one, yet this is no contradiction to sight, which can
" reach 'a star as soon as the top of the chimney, and the
*' sun darts his rays in a few moments from heaven to
" earth. But more than all these is the motion of
" thought, to which no distance of place is any interrup-
" tion, which can arrive at Japan as soon as at a yard's
" distcjnce ;
40 INTRODUCTION.
*^ distance ; and can run into the immensity of possibl-
*' lilies.
^' Now, there are no words possible, whereby to
" give any notion or idea of sight or light to a man
" born blind; and consequently to reconcile the pro-
" gress of sight or light to him from being an absolute
*' contradiction; because he can measure it no other-
•' wise than according to the motion of legs or arms,
*' for he knows no other : therefore we cannot charge
" that as a contradiction in the Incomprehensible Na-
" turc, of being three and one, though we found it to be
.** so in our nature ; which we do not, because, as before
" said, they are not three and one in the same respect.
** Now, let us consider further, that though there is
*' no comparison betwixt finite and infinite, yet we
** have nearer resemblances of the three and one in
" God, than there is of sight to a man born blind : for
** there is nothing in any of the other four senses that
" has any resemblance at all to that of seeing, or that
" can give such a man any notion whatever of it.
" But we find in our own nature, which is said to be
'f made after the image of God, a very near resemblance
" of this holy Trinity, and of the different operations of
*' each of the Divine Persons.
** For example ; To know a thing present, and to
*' remember what is past, and toyJove or hate, are dif-
" ferent operations of our miira, and performed by
" different faculties of it. Of these, the understanding
*' is the flither faculty, and gives being to things, as to
" us ; for what we know not, is to us as if it were not.
" This answers to creation. From this faculty pro-
" ceeds the second, that of memory, which is a pre-
'* serving of what the understanding has created to us.
** Then the third faculty is that of the will, which loves
" or hates, and proceeds from both the other; for we
" cannot love or hate what is not first created by the
'^ understanding, and preserved to us by the memory.
*' And though these are different faculties, and their
operations
INTRODUCTION. 41
" operations different ; that the second proceeds from
*' the first, or is begotten by it; and the third proceeds
" from the first and second in conjunction, so that one is
" before the other, in order of nature, yet not in time ;
" for they are all congenial, and one is as soon in the
*' soul as the other: and yet they make not three
*' souls, but one soul: and though their operations
" are different, and the one proceeds from the other, yet
" no one can act without the other, and they all con-
" cur to every act of each j for in understanding and
" remembering there is a concurrent act of the will,
" to consent to such understanding or remembering;
" so that no one can act without the other ; in which
" sense, no one is before or after the other i nor can
" any of them be or exist without the other.
" But what we call faculties in the soul, v/e call per-
" sons in the Godhead; because there are personal
" actions attributed to each of them ; as that of sending,
" and being sent, to take flesh, to be born, and the
" like.
" And we have no other word whereby to express
" it. We speak it after the manner of men ; nor could
" we understand, if we heard any of those unspeakable
*' words which express the Divine Nature in its proper
" essence ; therefore we must make allowances, and
" great ones, when we apply words of our nature to the
" Infinite and Eternal Being. We niust not argue
" strictly and philosophically from them, more than
" from God's being said to repent, to be angry, and the
" like. They are words in condescension to our weak
" capacities ; and without v/hich, we could not under-
*' stand.
" But this I say, that there are nearer resemblances
" afforded to us of this ineffable mystery of the Holy
" Trinity, than there is between one of our outward
" senses and another j than there is to a blind man of
" colours, or of the motion of light or sight. And
" a contradiction in the one will not infer a contradiction
F in
42 INTRODUCTION.
" in the other -, though it is impossible to be solved,
" as in the instance before given of a man born blind,
" till we come to know both natures distinctly.
" And if we had not the experience of the different
" faculties of the mind, the contradiction would appear
" irreconcilable to all our philosophy, how tiiree could
'^ be one, each distinct from the other, yet but one soul:
" one proceeding from, or being begot by the other;
<^ and yet all coeval, and none before or after the other.
*' And as to the difference between faculties and persons,
*^ substance and subsistance, it is a puzzling piece of
" philosophy. And though we give not a distinct sub-
" sistence to a faculty, it has an existence ; and one fa-
'^ culty can no more be another, than one person can
*' be another. So that the case seems to be alike in
" both, as to what concerns our present difficulty of
" three and one : besides what before is said, that by
" the word person, when applied to God, for want of
" a proper word whereby to express it, we must mean
*' something infinitely different from personality among
" men. And therefore from a contradiction in the one,
" suppose it granted, we cannot charge a contradiction
" in the other, unless we understand it as well as the
" other: for how else can we draw the parallel?
" What a vain thing is our philosophy, when we
" would measyre the Incomprehensible Nature by it?
" when we find it nonplust in our own nature, and that
" in many instances ? If I am all in one room, is it, not
" a contradiction that any part of me should be in ano-
" ther room ? Yet it was a common saying among phi-
" losophers, that the soul is all in all, and all in every part
*^ of the body. How is the same individual soul pre-
*^ sent at one and the same time, to actuate the distant
*'■ members of the body, without either multiplication
" or division of the soul ? Is there any thing in body
" can bear any resemblance to this, without a manifest
*' contradiction ? Nay, even as to bodies, is any thing
" more a self-evident principle, than that the cause must
« be
INTRODUCTION. 45
" be before the effect ? Yet the li^ht and heat of the
'<■ sun are as old as the sun : and supposing the sun to
" be eternal, they would be as eternal.
" And as light and heat are of the nature of the
" sun, and as the three faculties, before mentioned, are
" of the nature of the soul, so that the soul could not
" be a soul, if it wanted any of them ; so may we,
" from small things to great, apprehend without any
" contradiction, that the three persons are of the very
" nature and essence of the Deity, and so of the same
" substance with itj and though one proceeding from
" the other, as the faculties of the soul do, yet that all
*' three are. consubstantial, coeternal, and of necessary
" existence as God is ; for that these three are God j
" and God is these three ; as understanding, memory,
" and a will are a soul ; and a soul is understanding,
" memory, and will. '
An unanswerable argument for the divinity of
Christ, as it appears to me, may be taken from the
doctrine of atonement. Various parts of holy scrip-
ture are full of it. And, indeed, without it the bible
would be one of the most strange and unaccountable
books in the world. But, if Christ were no more than
a mere man, this doctrine becomes impossible in the na-
F 2 ture
^ Leslie to Gildon.
Dr. Cheyne seems to have had nearly the same views of this pro-
found subject when he said — " It is impossible the Son should be
** without the Father, or the Father without the Son, or both without
" the Holy Gaost. It is impossible the Son should not necessarily
*' and eternally be begoiJ^-n of the Father, or that the Holy Ghost
" should not necessarily and eternally proceed from both."
Philosophical Principles of Religion, p. 82.
Lord Bacon too appears to have had the same views when he pro-
fessed— " 1 believe that nothing is without beginning but God;
" no nature, no matter, no spirit, but one only, and the same God.
*• That God, as he is eternally almighty, only wise, only good in his
" nature ; so he is eternally Father, Son, and Spirit, in persons."
Confession of Faith.
The same ideas concerning the Divine Nature are entertained bjj
M. Malbranche in his Treatise of Morality, part 2. chap. 5,
44 INTRODUCTION.
tLire of the thing. I conclude, therefore, that our bles-
sed Saviour is possesed of a nature equal to this under-
taking, or, in other words, that he is God over ail Messed
forever. Amen.
" This doctrine of satisfaction is the foundation of
" the Christian religion ; that when man had sinned,
" and was utterly unable to make any satisfaction for his
" sin, God sent his own Son to take upon him our
" flesh, and, in the same nature that offended, to make
" full satisfaction for the sins of the whole world, by his
" perfect obedience, and the sacrifice of himself upon
" the cross.
" Some say, What need any satisfaction ? Might not
*^ God forgive without it ? It would shew greater mer-
" cy. But these men consider not, that God is not only
" just, but he is justice itself, justice in the abstract,
" he is essential justice. And justice, by its nature,
" must exact to the utmost farthing; else it were not
" justice. To remit is mercy, it is not justice. And
" the attributes of God must not fight and oppose
*' each other: they must all stand infinite and com-
*' plete. You may say, then. How can God for-
" give at all ? How can infinite mercy and justice stand
" together.''
" This question could never have been answered, if
*' God himself had not shewed it to us, in the wonder-
" ful oeconomy of our redemption : for here is his jus-
<^ tice satisfied to the least iota, by the perfect obedi-
** ence and passion of Christ, who is God, in the sarne
*' human nature that ofi^ended. Here is infinite wisdom
'^ expressed in this means found out for our salvation ;
** and infinite mercy in affording it to us. Thus all his
*f attributes are satisfied, and filled up to the brim.
*^ They contradict not, but exalt each other. His mer-
*' cy exalts and magnifies his justice ; his jusdce exalts
" his mercy, and both his infinite wisdom.
'* This is the sum and substance, the Alpha and Ome-
" ga of the Christian religion. Whoever hold not this
" doctrine.
INTRODUCTION. ' 45
*' doctrine, join not with them, nor bid them god-
« speed." *
The sum of what the scripture reveals about this
great truth, commonly called the satisfaction of Christ,
may be reduced to these heads.
1. That Adam being made upright sinned against
God, and ail his posterity in him. Gen. i. 27 i — 3. 1 1;
— Eccl. 7. 29; — Rom. 5. 12, 18, 19.
2. That by this sin of our first parents all men are
brought into a state ofapostacy from, and enmity against
God. Gen. 6. 53 — Ps. 51. 53 — Rom. 3. 235 — 8. 7;
— Ep. 2. li — 4. 18; — Col. 2. 13.
3. That in this state all men continue in sin against
God, and, of themselves, are not able to do otherwise.
Rom. 3. TO— 12;— 7. 15, 18, 19, 23.
4. That the justice and holiness of God, as the mo-
ral Governour of the world, require the punishment of
sin. Ex. 34. 7; — Jos. 24.. 193 — Ps. 5. 4 — 6; Hab.
I. 13;— Is. 33. 14;— Rom. I. 32;— 3. 5, 6j 2 Thcss.
I. 6; Pleb. 12. 29.
5. That God hath also engaged his veracity and faith-
fulness not to leave sin unpunished. Gen. 2. 173 —
Dcut. 27. 16; — Gal. 3. 10.
6. That God, out of his infinite goodness, grace and
love to mankind, sent his only Son to save and deliver
them out of this condition. Mat. i. 21 ; — John 3. 16,
I7i — Rom. 5. 8i — I John 4. 9, lO; — i Thess. 1.
10.
7. That the way in general, whereby the Son of
God, being incarnate, is to save lost sinners, was by a
substitution of himself, in the room of those whom he
was to save. 2 Cor. 5. 21 ; — Gal. 3. 133 — Rom. 5.
7. 8;— 8. 3;— I Pet. 2. 24i— 3-.8.
8. This way of saving sinners is expressed in a va-
riety of manners in scripture :
I. He offered himself a sacrifice for sin to God. Is.
S3'
" Leslie to Gildon.
46 INTRODUCTION.
53. 10; — John I. 29; — Ep. 5. 2 J — Heb. 2. 17 i—
9. 11—14.
2. He redeemed us by paying a price, a ransom for
us. Mark 10.45; — ^ ^'^''- ^' ^^^ — ^ Tim. 2. 6; —
Tit. 2. 14; — 1 Pet. I. II, 18.
3. He bare our sins, or the punishment due to them.
Is. ^;^. 5, II i — I Pet. 2. 24.
4. He answered the law and the penalty of it. Rom.
8. 3 J— Gal. 3. 13;— 4. 4, 5.
5. He died for sin and sinners, to expiate the one, and
instead of the other. Rom. 4. 25; — 5. lo; — i Cor.
15. 3; — 2 Cor. ^. 14; — 1 Thess. 5. 9, 10.
6. The effect hereof was — i. That the righteousness
of God was glorified. Rom. 3. 25, 26.-^2. The law ful-
filled and satisfied. Rom. 8. 3. — Gal. 3. 13, 14; — 4.
5. — 3. God reconciled. 2 Cor. 5. 18, 19; — Heb. 2.
17. — 4. Atonement was made fotsin, an end made of
sin, and peace with God obtained. Rom. 5. iij-^Ep.
2. 14. — Dan. 9. 24. *
Another argument for the divinity of Christ arises
from the absurdity of his being no more than a mere
man. All the great things spoken of him in holy scrip-
ture seem incongruous to simple humanity. There is
an indecorum in the thing, that a mere man should be
placed at the head of the universe,, and all the beings in
it made subjecu unto him. I submit it to the Reader's
consideration^ whether there is not something as absurd
in this hypothesis, as any thing that can be alledged
against the doctrine of the Holy and Undivided Trinity,
when fairly and candidly explained. One may justly,
1 think, retort Dr. Priestley's own words, that the hy-
pothesis is, '* such as no miracles can prove." The
position appears to me so highly improbable as to ren-
der the whole scripture where such doctrines are con-
tained infinitely incredible. *
Irenasus
5 See Dr. Owen on the Trinity, p. io8.
' " The Socinians have been unlucky in the execution of their
" main design: for they have not purged mystery cut of the scrip-
INTRODUCTION. 47
Irenseus relates a story, * which he had from his
master Polycarp, that going with some friends at Ephe-
sus to a bath, and finding Cerinthus, * the arch-heretic,
^there before him, he with great abhorrence turned back,
crying out, '^ L.et us escape immediately, lest the build-
" ing fall upon our heads, since Cerinthus, the, enemy
" of God and his truth is in it." Now, whether this
relation be in itself true or false, it incontestably shev/s
us in what abhorrence the principles of Cerinthus were
held in the time of Irenseus, the disciple of Polvcarp,
and in the time of Polycarp, the disciple of St. John :
And, if the story be true, of which there is no solid rea-
son to doubt, we may add, in the time of St. John,
the bosom friend and beloved disciple of our Lord.
Another argument for the divinity of Christ arises
from his being so strangely joined with his Father in
various parts of the holy scripture : I mean in such
passages as these : — Grace to yoUy and peace from God our
Father J and the Lord Jesus Christ., repeated in most of
the epistles of St. Paul : — James^ a servant of God, and of
the Lord Jesus Christ : Grace and peace be multiplied
unto you through the knowledge of God, and of Jesus our
Lord : To them zvho are sanctified by God the Father,
and preserved in Jesus Christ , and called, * Now, up':^n
the
*' ture, they have only changed its place: they have taken mystery
" out of the doctrine of the scripture, where it was venerable, and
" worthy the majesty of God, and have placed it in the phrase of
*' the scripture, wiiere it is opprobrious and repugnant to God's sin-
" cerity."
Young's Sermons, vol. 2. p. 78.
* Book 3d. chap. 3d. — ^ " Cerinthus believed that Christ was a
" mere man, born of Joseph and Mary, but, in his baptism, a celes-
*• tial virtue;, descended on him in fjrm of a dove, by means
*' whereof he was consecrated by the Holy Spirit, and made Christ."
He entertained besides various other errors. See Irensus for the par-
ticulars.
♦ " It is an old and true distinction," says Dean Swift, " that
*' things may be above our reason, without b ing contrary to it.
*' Of this kind are the power, the nature, and the u.iiversai presence
*' of God, with immmerable other points. How little do those, who
43 INTRODUCTION.
the supposition that Christ was no more than a mere
good man, exalted by the pleasure of the Father, this
seems strange unguarded language. There is an inde-
cency, an impropriety, an unsuitableness in such represen-
tations. The scriptures are calculated to mislead and
deceive. Let the Reader, however, judge and deter-
mine for himself.
Another argument for the divinity of Christ arises
from the necessity of the thing : for if he had not been
possessed of a divine nature as well as a human, he
could not have been a suitable Mediator between God
and man. Hence we find several of the most early Fa-
thers of the church reasoning concerning the different
natures of the Redeemer in the manner following; —
" There is one physician," says the blessed Ignatius,
*^ both fleshly and spiritual, made and not made ; God
•^ incarnate ; true life in death ; both of Mary and of
*' God ; first passsible, then impassible j even Jesus
" our Lord. Wherefore let no man deceive you." s
" Corruption," says Justin Martyr " being become
" natural to us, it was necessary that he, who would
save
*' quarrel with mysteries, know of the commonest actions of nature?
" The growth of an animal, of a plant, or of the smallest seed, is a
" mystery to the wisest among men. If an ignorant person were
*' told that a loadotone would draw iron at a distance, he might say,
*' it was a thing contrary to his reason, and he could not believe before
** he saw it with his eyes.
" The manner whereby the soul and body are united, and how they
" are distinguished, is wholly unaccountable to us. We see but one
" part, and yet we know we consist of two; and this is a mystery
•* we cannot comprehend, any more than that of the Trinity.
'* God never did command us to believe, nor his ministers to preach
*• any doctrine which is contrary to the reason he hath been pleased
" to endue us with; but, for his own wise ends, has thought fit to
** conceal from us the nature of the thing he commands'; thereby to
" try our faith and obedience, and increase our dependence upon
«* him."
Sermons, p. 24 — 26.
See too the late Revd. John Wesley's Sermon on the Trinity,
where are some useful reflections.
5 Epist. to Ephe. sect. 7.
INTRODUCTION. 49
" save us, should destroy that which corrupted us.
" This could not otherwise be, except what was na-
" turally life was joined to that which was corruptible,
^' to vanquisli corruption, and for the future preserve
*^ that immortal, which was obnoxious to it. It was
" therefore necessary, that the Word should be enibo-
" died, to free us from the death of our natural cor-
" ruption."*
Irenaeus, in his learned work, more than once incul-
cates the same important doctrine. " Christ," says he,
" united man to God. For if man had not conquered
" the adversary of man, he had not been lawfully con-
" quered. Again, if God had not given salvation, we
" could not have firmly obtained it. And if man had
" not been united to God, he could not have
" been partaker of incorruption. For it behoved the
" Mediator of God and men, by a proper familiarity
" with both, to bring them to friendship and unani-
" mity, to present man to God, and to make known
" God to men."'
From the nature of the thing, and from these high
authorities, and various others that might be produced, *
it may, therefore, be fairly concluded, that if our blessed
Saviour is not both divine and human, strictly speaking,
he is inadequate to the business of man's salvation.
Dr. Priestley, in defence of the simple humanity of
Christ, dwells much upon the expectations of the Jews
in our Saviour's time. They expected a mere man
for their Messiah, and therefore Christ is no more than
a mere man. Now, taking for granted the supposition
is just (and it may befiirly questioned) it v.'ill not fol-
low that the objection proves any thing to the point in
G hand.
* Grabe's Specil. vol. i. cent. 2. p. 172.
' Lib. 3. cap. 20.
"See. Iren. lib. 3. cap. 21. Tertul. De resur. cam. c. 51, 63,
and De cam. Christ. Hippol. cont. Noei. sec. 17. Cyp. Dz idol.
vanit. sect. 6, 7. Novat. De Trinit. c. i6, 18. Lact. lib. 4. c. 13.
50 INTRODUCTION.
hand. Indeed, it proves too much. We should not at-
tend to what the Jews did expect so much, as to what
they ought to have expected, according to their own
prophetic scriptures. For it is manifest they were ill
guides, mistaken in many things, and extremely obsti-
nate in their errors. We may illustrate this by an in-
stance. It is plain from all their history, that they ex-
pected a temporal and triumphant Messiah ; whereas
it is equally plain they ought to have expected a suffer-
ing Messiah, their own prophets having clearly foretold
his sufferings. After three score and two weeks shall
Messiah he cut off^ but not for himself. ' — He was wounded
for our transgressions^ he was bruised for our iniquities ;
the chastisement of our -peace was upon him, and with his
stripes we are healed. * The Jev/s were accordingly
often reproved for not expecting a suffering Messiah,
and on this account charged with ignorance of the holy
scriptures. O fools and slow of heart to believe all that
the prophets have spoken : ought not Christ to have suffer-
ed these things, and to enter into his glory ?'^ These are
the words of cur Saviour himself to the two disciples
going to Emmaus. And at another time he said to the
whole body of disciples : These are the words which I
spake unto you, while I was yet with you, that all things
must be fulfilled which were written in the law of Moses,
and in the prophets, and in the psalms concerning me. —
Thus it is written and thus it behoved Christ to suffer,
and to rise again from the dead the third day. ^ St. Peter,
the apostle of the 'circumcision, made the same decla-
ration to his hearers in the serm'm recorded by St.
Luke : Those things which Gcd before had shewed by the
mouth of all bis prophets, that Christ should suffer, he hath
so fulfilled. * And in the same manner St. Paul addres-
sed the Jews : They that dwell at Jerusalem, and their
rulers, because they knew him not, nor yet the voices of the
prophets
^ Dan. 9. 26. * Is. 53. * Luke 24. 25, 26.
3 Ibid. 24. 44, ^6. * Acts 3. 18.
INTRODUCTION. 51
prcphets which are read every sabbath-day^ they have ful-
filed them in condemning him. ' From all these conside-
rations it fully appears, that the arguments against any
part of our blessed Saviour's personal or mediatorial
character, which are deduced from the ignorance of his
countrymen respecting ic, are manifestly inconclusive,
because it is clear beyond all contradiction that they
were unacquainted with his real character. None more
positive and secure than they in the justness of their opi-
nions, none more awfully mistaken. This consideration
ou^lit most certainly to moderate the confidence of
llaming zealots of every description, and incline them
to contend for what they judge to be the truth with fear
and trembling.
There is anuther objection, which is frequently made
to the doctrine of the Trinity by men from whom
one would expect better things. If we admit the doc-
trine of the Trinity, say they, why may we not as well
admit the doctrine of transubstantiadon ? for they are
both equally absurd. ^
G 2 Are
5 Ibid. 13. 27.
* This objection hath been answered upon many occasions by men
every way qualified, and yet it continues to be urged by the enemies
of the Trinity as though no notice had ever been taken of it. This
is disingenuous. Men that pretend to be lovers of truth should des-
pise such arts. If an objection is really valid, let it be urged with
all the force of which it is capable. But if it i; answerable, and has
been answered very frequently, we should be ashamed to bring it in-
to the field again. Dr. Priestley is one of the ficst who would de-
spise a man for being guilty of such conduct in his own case; and
yet. I am sorry to see, that he continues to repeat in various of his
publications the obj\'Ction before us ; when he must know in his con-
science, if he thinks seriously upon it, that it is of no force in this
argument. The late Mr. Fletcher, before quoted, hath answered
the objection with his usual sprightliness ; and, 1 am persuaded, it will
gratify the Reader to see it in his own words : — " If the philoso-
" phers," says this good man, " who attack the catholic faith, can-
•' not overthrow the doctrine of the Trinity by the arguments they
*' draw from their avowed ig7iQra)ice of the Divine Na:ure, they
*' seem determined to make us give up the point, by arguments
*' drawn from yivzr and from sha?nc. Availing himself of our ^/ti?/
" of Popery, and of our contempt for the Popish error of f^'isuh-
52 INTRODIjCTION.
Are they both equally absurd? Do v. e understand
all
*' stantiaiion, the learned Doctor loses ro opportunity to compare
*' that /rrtfz?r/f(^ mystery, that despicable absurdity, with the aivful
" mystery of the Trinity— exhorting us to reject them both, as
" equally contrary to reason and common sense. Thus, in his Ap-
** peal to the Professors of Christianity, speaking of the Divinity of
** Christ, he says, * The prevalence of so impious a doctrine can be
* ascribed to nothing but that mystery of iniquity, which began to
* work in the times of the Apostles themselves. — This, among other
* shocking corruptions of Christianity, grew up with the system of
* Popery. After exalting a man into God, a creature into a creator,
* men made a piece of bread into one also, and then bowed down to,
* and worshipped the work of their own hands. *' And, in the Preface
** of his Disquisitions, he writes^" ' Most Protestants will avow they
* have f/iade up their 7ninds with respect to the Popish doctrine of
* transubstantiation, so as to be justified in refusing even to lose their
* time in reading what may be addressed to them on it ; and I avow
* it with respect to the doctrine of the Trinity.'
*' As these comparisons are the second store-house, whence the
** learned Doctor draws his arguments against our supposed idolatry,
*' it is proper to shew the unreasonableness of his method. For this,
" three remarks will, I hope, be sufficient.
1. *' The question between Dr. Priestley and us is, Whether there
*' zx^. three Divine Subsistences in the one Divine Essence ? Now it
*' is plain, that to deny this proposition, as reasonably as we deny that
*• bread is flesh, and that wine is human blood, we must be as well
*• acquainted with the nature of the Divine Essence, and of Divine
** Personality, as we are with the taste of bread and wine. But how
** widely different is the case, the Doctor himself being judge ? Do
•* not his T>\ha^v^\\\QiV\% 2L.^%txX.,\\i^\. the Di'vine Essence hath properties
*' most essentially different from e-uery thing else — that of Goa's sub-
*' stance ixse ha^ve no idea at all — and that he must forever remain the
" Incomprehensible } Therefore, if God hath revealed, that
" he exists w ith the three personal distinctions of F'ather, Word, and
** Holy Ghost, the learned Doctor, after liis concessions, can never
*' deny it, without exposing at once his piety, his philosophy, his
** logic, and his common sense; unless he should make it appear,
*' that he is the first man, who can pertinently speak of ^.vhat he has
*' no idea at all, and who perfectly comprehends what must forever
•* remain 1 NCOMPREHENSiBLE. £ut,
2. " The question between the Pope and us, with respect to tran-
** substantiation, is quite within our reach ; since it is only, whe-
*' ^zx Ircadhe-fesh 2Si6. bcnes \ whcihex 'wine he human blood ', whe-
*• thcr the same identical body can be nn-holly in heaven, and in a
** million of places on earth, at the same time ; and v/hether a thin
" rcui.d wafer, an inch in diameter, is the real person of a man five
INTRODUCTION. 53
all the properties of the Divine Nature as well as wc
understand all the common properties of bread and
wine ? Does the doctrine of the tloly Trinity contra-
dict all our senses as transubstantiation does ? Certain-
ly no. The cases are not parallel, and the comparison
will not hold. No man therefore can urge this objecti-
on, whose mind is not blinded with the most invincible
prejudice. It is reasoning from what we are confessed-
ly ignorant of in a very high degree, to what we are in-
timately acquainted with ; whereas we ought to reason
directly the contrary j from what we well understand,
to what we understand not at all, or less perfecdy.
" Do what you can, says the Socinian, you must
*' either sacrifice the Unity to the Trinity, or the Tri-
" nity to the Unity : for they are incompatible.
" But who says it? Certainly not our Lord, who
" commands all nations to be baptized into the one
" name of the Father, of the Son, and of the Holy
" Ghost. And if Dr. P. say it, then he says it with-
" out KNOWING it; for speaking Hke a judicious Phi-
*' losopher, he has just told us, that j)robably the Divine
" Nature^ besides being simply unknown to him, most
" essentially differs from the human in many circumstan-
" ceSt of which he hath no knowledge at all.
" To this sufficient answer, we beg leave to add an ilkis-
*' tration,
" or six feet high. Here, we only decide about things known to us
** from the cradle, and, concerning which, our daily experience, and
** our five senses, help us to bear a right judgment, agreeable to the
*' tenor of the scripture. Therefore,
3. " Considering that the two cases are diametrically contrary,
** and differ as much as the depths of the Divine Nature differ from
" a piece of bread ; as much as the most incomprehensible tiling ii\
" heaven, differs from the things we know best upon earth — we are
*' bold to say, that, when the learned Doctor involves the Protestant
" worshippers of the Trinity, and the Popish worsWppers of a bit
** of bread, in the same charge of absurd idolatry, he betrays a-:
♦* great a degree of laiphilosop.hical ^\t\^6.\zt, and ///(T^/Vis/ reasoning,
*' as ever a learned and wise man v/as driven to, in the height ol a
** disputation for a favourite error."
54 INTRODUCTION.
«* tration, which may throw some light upon the Doc-
" tor's unphilosophical positiveness.
" Modern physicians justly maintain the circulation
" of the blood,, which being carried from the heart
** through the arteries, flows back to it by the veins.
'^ But a learned Doctor, very fond of unity, availing
*^ himself of the connexion which the arteries have \\ith
*^ the veins in all the extremities of the body, insists
" that one set of vessels is more agreeable to the sim-
" phcity of the human frame. What! says he, Arte-
'^ ries ! Veins! and lymphatic Vessels too! I pro-
" nounce that one set of uniform, circular vessels, is
*' quite sufficient. You must therefore sacrifice the
" arkries to the veinsy or the veins to the arteries ; for
*^ they are quite incompatible. This dogmatical po-
*^ sitiveness of the Unitarian Anatomist, would surprize
^^ us the more, if we had just heard him say, that there
" are many things in anatomy, of which he has no
" KNOWLEDGE AT ALL, and assert, that the minute
" ramifications, and delicate connexions of the vessels
^' which compose the human frame, are, and must for-
" ever remain incomprehensible to those who have
'^ our feeble and imperfect organs.
" From this simile, which, we hope, is not improper,
" we infer, that if positiveness on this anatomical ques-
'- tion would not become the learning and modtsty ot a
'^ Doctor in Physic, a like degree of peremptorl-
*^ ness and assurance, in a matter infinitely more out of
" our reach, is as unsuitable to the humble candour of
*^ a Doctor in Divinity, as to the cautious wisdom
" of a Philosopher."'
It is, moreover, perpetually objected by those who
are wise in their own eyes, and prudent in their own
conceit, that is, by the vain -glorious philosophers of
the day j Ic is not in our power to believe what we
will,
' This argument Is wholly taken from Mr. Fletcher before men-
tioned.
INTRODUCTION. SS
will, but we must have reason and evidence on our side.
Experience, however, will easily make it appear,
that the inclination of man has frequently more influence
upon our belief, than reason and argument. What
any man would willingly have to be true, he finds it not
difficult to believe. Nothing is more common than
for inclination to over-rule reason. Where affection and
prepossession take place, there judgment becomes par-
tial and blind, and we are made capable of embracing
the most absurd proposidons in nature. We refuse our
assent as often for want of inclination as we do for want
of argument and evidence; and we may say with a re-
spectable writer — " What men at first call reason, and
" afterwards conscience ; is oftentimes no other than
" affectation, and prejudice, and wilfulness crept into the
" chair." We may therefore safely conclude, that an
humble and ready faith, casting do-Jon imaginations, and
every thin^ that exalts itself against the knowledge of Christy
is the only expedient both to make and keep men wise. *
Another argument for the pre-cxistence and divinity
of Christ arises from the hist()ry of the various here-
sies which sprung up in the Christian church in the ear-
liest ages. We know when most of them arcbc, what
was the occasion of them, and what reception they met
with from the Apostles and their immediate successors.
Simon Magus was the nrst heretic, and the father of alj.
heresy. Hymeneus and Philetus denied the resurrection.
Others, who are anonymous, maintained the necessity
of circumcision, and of observing the law of Moses.
Others asserted, that Christ had not ome in the flesh.
Some denied Jesus to be the Christ. Some said he had
no divine nature ; others, he had no human. All these,
and abundance of other errors, crept into the church
within the tvv'o first centuries, and were strenuously
opposed by St. Peter, St. Paul, St. John, Ig :anus,
Polycarp, Irenjeus, and odiers, who all maintained, with
unshaken confidence, that Jesus Christ not only pre-
existed,
^ See Ycune's Sermon?, p. St.
S6 INTRODUCTION.
existed, but xvas the proper Son of God, and the creator
of the world. All this they not only asserted, but
treated the oppugncrs thereof with great and just indig-
nation. I add, lastly, that
\Vhen the several kingdoms in Europe had been bu-
ried in Egyptian darkness for many ages, through the
prevalence of the corruptions of the church of Rome,
the Reformation took place in the sixteenth century.
And it is remarkable, that all the churches in Christen-
dom, which cast oft the delusions of popery, still retain-
ed the doctrine of the Trinity as a fundamental article
of the Christian religion. However they might differ
from each other in smaller matters, they were all per-
fectly agreed in this one principle. The confession of
the Helvetic, the French, the Belgic, the English, the
Scotch, the Polish, the Saxon, the Bohemian, the Ger-
man churches, the churches of the Swedes and Danes,
besides the different denominations of Dissenters in this
country : These all, or in general, professed to make
the holy scriptures alone the rule of their faith ; they all
differed very materially one from another, in several re-
ispectsj and yet they all agreed, that the doctrine of the
Trinity is not only scriptural but fundamental in Chris-
tianity. *
In answer to every thing that can be advanced in fa-
vour of the pre-existence and divinity of Christ, it is
further objected, that there are various passages of scrip-
ture, which speak a different language, and seem to say,
that he is a mere human creature.
It is readily granted there are several scriptures of
this kind; and if any of them asserted plainly and une-
quivocally that Christ was a mere man, and no more
than a mere man, then we should be obliged, either to
conclude, that the scriptures contradicted themselves, or
that all the other passages, which represent him as be-
ing
5 See this proved at large by some London Ministers in the Doc-
trine of the Blessed Trinity stated and defended.
INTRODUCTION. 57
ing more than man, must be brought down to a level
with those, which speak of iiis simple humanity. But
seeing some parts of the sacred writings speak of our
Saviour as being man, * and others speak of him as be-
ing God, and the Son of God, it has been the custom in
every age of the church, in order to reconcile these
seemingly inconsistent declarations, to apply the former
to his humanity, and the latter to his divinity. Parallel
to the case before us is the account which is given in
various parts of scripture, of the nature both of men
and angels. Men are sometim.es therein said to be
mortal, sometimes immortal. Angels too are sometimes
spoken of as mm, at other times as being what they
really are. Two or three instances will illustrate my
meaning. The first is that of the angels who appeared to
Abraham. They are expressly called men, three times
over, in the compass of the eighteenth chapter of
Genesis, and yet the whole context shews them to have
been angels, and one of the three to have been even the
Lord of angels, and the Judge of all the earth.
Another instance may be, the history of the two
angels, who appeared to Lot, while he dwelt at Sodom.
In that short account, they are four times denominated
men, though the whole history declares them to have
been angels.
So in the story of Manoah and the angel, he is more
than once called both a man, and a man of God, and
yet he gave sufficient proof that he was of more than
mortal origin.
In like manner when Gabriel descended from heaven,
in answer to the prayer of Daniel, he is positively called
the man Gabriel. *
H We
1 It ^e can no more conclude that Jesus Christ is not God, be-
** cause the Holy Spirit sometimes speaks of him as a simple man,
** than we can conclude, that he is not man, because he speaks of
** him sometimes as God."
Saurin by Robinson, vol. 3. p. 119.
* Dan. 9. 21.
5S INTRODUCTION.
We have other instances in the New Testament.
The two angels, who appeared to the women, that were
coming to anoint the body of Jesus, after his crucifix-
ion, are said to have been two men in shining garments.s
And afterwards, when he ascended into heaven, two men
in white apparel stood by the disciples, and told them,
that Jesus shall come again in like manner as' they had
seen him go into heaven. *
Now, if any one should insist, that the angels are no
more than mere men, because they are sometimes called
by that name, as in the several instances here produced,
he would act just as improperly as they do, who attempt
to prove, that the Son of God is possessed of a nature
no higher than humanity, because he is sometimes deno-
minated a man, and the son of man. We will, however,
proceed to produce some of the most remarkable of
those scriptures, which speak for the humanity 'of Christ,
and are usually urged by the Socinians to prove, that he
is nothing more than man. The order in which they
are found in the bible may be as convenient as any
other.
1. Why callest thou me good? There is none good hut
cney that is God. Mat. 19. 17.
To see the force of this, we must reason with the
man upon his own mistaken principles. Why do you
call me good, whom you do not believe to be any other
than a mere man ? There is none truly good but God,
who is the only author of all goodness and happiness.
This is the common answer that is given to the difficul-
ty in this text, and appears sufficiently satisfactory. It
seems a question proposed to the man, as in Mat. 9.
28. Ibid. 22. 43. and John 9. 2^. to make him pro-
fess his belief of our Lord's being the Son of God.
See a good criticism on the Greek text in Jones's Ca-
tholic Doctrine of the Trinity, chap. i. sect. 24. See
too Dr. Trapp on the Trinity, p. 109, no.
2. To sit on my right hand and on my left is 7iot mine to
givey
3 Luke 24. 4.——+ Acts 1. 10, 11.
INTRODUCTION. 59
givey hut it shall be given unto them for whom it is prepare
edofmy Father. Mat. 10. 23.
This difficulty is solved by this single observation,
that Christ derived his divine nature from his Father
as well as his human, and that through the whole of his
life here in the world, he acted as his Father's delegate.
It was no part of his undertaking here below to allot to
men their future abodes. I'he law promulged from the
eternal throne, is, that every man shall be rewarded, not
according to peculiar and foolish partialities, but
according to his works. — Our blessed Saviour has pro-
mised elsewhere, to bestow this reward in his own right:
To him that overcometh will I grant /(? sit with me in
MY THRONE. Rev. 3. 21. Consulc Joncs on the Tri-
nity, chap. I. sect. 32, for a criticism on the original
text.
3. All power is given unto me in heaven and in earth.
Mat. 28. 19.
Christ was mediator between God and man. As his
divine nature had ineffably existed with his Father from
everlasting, so his human nature became invested, after
his resurrection, with universal dominion. He was
exalted as God- Man mediator, where he ever liveth to
make intercession, and sitteth at his Father's right hand
till all opposing power is reduced into subjection to his
authority.
4. But of that day and hour hioweth no man^ no not the
angels which are in heaven^ neither the Son, hut the Fa-
ther. Mark 13. 32.
As God, Christ knew all things, and was possessed of
all possible perfection. As man, he was ignorant of many
things, the day of judgment in particular. He grew in
■wisdom, as well as in stature. It was no part of his com-
mission among men, to reveal the particular time when
this event shall be. This last seems to be the sense of the
passage, because he is frequently said in other parts of
scripture to know all things. See a good solution of
the difficulty contained in this text in Waterland's Eight
H 2 Sermon.^
6o INTRODUCTION.
Sermons on the Divinity of Christ, p. 268 — 273. And
for a defence of the Fathers on the passage, consult his
Vindication of the Divinity of Christ, p. 104 — 1 1 2 and
p. 415. See too what Dr. Bishop has advanced in
his Eight Sermons at Lady Moyer's lecture, p. 107 —
116. Consult also Trapp on the Trinity p. 113, 114.
" Our Saviour's design in this place being only to
represent the day here spoken of as a secret not to
be made known unto men until it should come upon
them, that they might always stand upon their guard,
watch, and prepare for it: let but the word ^^ois; be
taken to signify make known (which fully answers the
design of the place, and, as it is evident, St. Paul
uses the same word, i Cor. 2. 2. I diienninedj says,
he, rtot io know^ that is, not to make known or teach,
any thing among you.^ save Jesus Christ and him cruci-
fied:) and then the most natural paraphrase of that
place will- be this — But that day and hour there is no
one who shall or can make known unto you ; nOj not the
angels which are in heaven (who may be supposed to
be ignorant of it themselves) nor even the Son him-
self {y^ho, although he knoweth all things. John 21.
1 7, yet can do nothing of himself, but what he seeth the
Father do. John 5. 19, and who speaketh not of him-
self, but the Father which sent him gave him command-
ment what he should say. John 12. 49.) but the Fa-
ther only shall in his own time, make it known by bring-
ing it to pass, '
5. My Father is greater than I. John 14. 28.
This would have been a declaration of the utmost
impudence, on the supposidon Christ was no more than
a mere man, or an angel. But admitting he was the
eternal Son of his eternal Father, and acted under him
as mediator and delegate, to say. My Father is greater
than I, is highly proper, and a sentiment worthy of his
piety. The Father is the fountain of the Godhead,
from whence the Son eternally derived his eternal ex-
istence.
5 Gentleman's Religion, p. 2. p. 26, 27.
INTRODUCTION. 6i
istcnce. There is therefore a precedence in the Father
as Father, " such as the priority of earthly parents may
** be supposed to possess, though at the same time the
" most perfect equality of nature remains." See Haw-
ker's Sermons on the Divinity of Christ, p. 176 — 178,
for a sensible observation on this passage. Consult
Clarke on the Trinity, p. 141 — 147. Ibid. p. 260 —
262- Ibid. 273 — 281. Dr. Bishop too has given a
good view of the text, and produced other testimonies
from the Fathers, besides those in Dr. Clarke's book.
Consult likewise Trapp on the Trinity, p. 115 — 124.
6. y^nd ibis is life eternal ^ that they might know thee the
only true Gody and Jesus Christ whom thou bast sent.
John 17. 3.
There were two grand points, which all that were
converted to the Christian faith were to learn: they
were to turn from all their false gods to serve the one
true God, and to believe that Jesus was the Christ.
This, and no other is the lesson conveyed in these words.
They assert nothing more. The true God is used in
opposition to false godsj Jesus Christ in opposition to
all other saviours.
This passage of scripture being more important than
ordinary, we will examine in what manner the Ancients
understood it.
" Our Lord preached to those who had fallen into
" polytheism the one only true God his Father." Ignat.
larger Epist. to the Mag. Sect. 11.
" If Christ would not have us understand him also
" to be God, why did he add these words — /Ind Jesus
" Christ "whom thcu hast sent ? for which addition there
*' could be no other reason, but this, that he-Avould have
" himself taken for God j for were it otherwise, he
** would have added, Jnd the man Christ Jesus whcm
** thou hast sent : he added, however, no such thing j
"but here joined himself to God, that by this conjunc-
" tion we might understand him to be, v/hat indeed he
" is.
62 INTRODUCTION.
'' is, God." Tertul. quoted by Maldonatus on the
place.
St. Austin has it thus: — " The order in which these
"^ words are to be understood is this — That they may
'^ know theey and Jesus Christy whom thou hast sent, to be
'^ the only true God.'* De Trin. 1. 6. c. 9.
Athanasius says, " These two clauses of our Lord's
'^ speech are knit together by the copulative, and the
" sense of them is, 'That they may know thy Son to be
*^ the true God, even as they know thee the Father to
" be so:" Disp. ad, Arium.
Basil has it thus : — ■'' Our Lord calls his Father, the
" only true God ; not as if his person alone were so, but
'^ in opposition to those idols which were then thought
*' to be God, but were not so : but the title of the true
*^ God doth equally belong to the Father and the Son."
Adv. Eunom. 1. 4.
In short; all the ancient writers, who have had oc-
casion to mention this text of scripture, speak of it much
in the same stile v/ith the above. And the reader will
please to take notice, that there is a very wide difference
between saying the Father is the only true God, and the
Father only is the true God. The former is our Lord's
declaration, the latter is the meaning Socinians put upon
it.
Grotius upon the place saith, " The Father is called
'^ the only true God, to exclude all those whom the false
" persuasion of the Gentiles had introduced for gods."
Erasmus too has much the same sentiment: — " When
*^ our Lord stilus his Father, the only true God, he does
" not exclude himself, who is the Son ; but distinguishes
" the true God from the idols of the Heathens."
Consult Trapp on the Trinity, p. no — 113, and
Whitby on the place.
7. Unto us there is hut one God the Father, of whom are
all things and we in him, and one Lord Jesus Christ, by
whom are all things and we by him. i Cor. 8. 6.
Nothing is asserted in this passage contrary to what
is
INTRODUCTION. 63
is called the catholic faith. There is one God, and one
Mediator. Whether that Mediator is a person in the
divine substance is neither asserted, nor denied in this
place. If the term God is used in an exclusive sense,
it proves too much : for we may as well say, there is
but one Lord, as that there is but one God.
Origen has spoken pretty much at large upon this pas-
sage of scripture : — " I wonder how any one," says he,
" who reads what the apostle Paul has said, that ihsrg
** is one God, the Father, of whom are all things^ and one
*^ Lord Jesus Christ, by whom are all things, should yet
" deny that they ought to confess the Son of God to be
*? God, lest they should seem to acknowledge two Gods.
" How will they dispose of this passage of the Apostle,
" in which Christ is openly declared to be God over
" all? Rom. 9. 5. But they who hold these opinions
" do not consider, that as he has not termed the Lord
" Jesus Christ the one Lord in such an exclusive man-
" ner, that God the Father shall not be Lord ; so also
" he has not denominated God the Father, God in such
" an exclusive manner, as that the Son shall not be be-
" lieved to be God." In Epist. ad Rom. lib. 7. chap.
« 9.
8. 'The head of Christ is God. i Cor. 11. j.
This is similar to some of the foregoing. The Fa-
ther is the fountain of the Godhead. Christ derived his
deity from him ; his humanity from him ; his mediato-
rial office from him. In all these, and in every other
possible sense, the head of Christ is God : but it by no
means from hence follows, that Christ is no more than
man.
9. Then Cometh the end when he shall have delivered up
the kingdom to God even the Father, i Cor. 1 5. 24.
This is one of the most difficult portions of sacred
scripture, not because of any thing in itself, but because
it is an imperfect revelation. It is a hint thrown out
concerning a great event which is to take place in the
M'orld of glory, bur not pursued to any length. The
force
64 JNTRODUCTION.
force of it seems to lie in this circumstance, that when
all the purposes for which Christ undertook the mediato-
rial office shall have been answered, that office shall
cease, as being no longer necessary, and pure deity shall
alone continue. But this does not prove that Christ will
then in all respects cease to be a king. His natural and
essential kingdom will have no end. But his medi-
atorial dignity and office will cease through eternity,
as being no longer necessary. This view seems calculat-
ed to reconcile this passage with that other of St. Luke,
where he says. He shall reign over the house of Jacob
forever ; and of his kingdom there shall be no end. See
Jones on the Trinity, chap. i. sect. 25.
This difficult passage of scripture is very well ex-
plained by Peter Martyr, as quoted by Bishop Bull in
his Prim, et Apost. Tradit. cap. 6. sect. 9. " To reign
" is sometimes taken for excelling others, having the
*' pre-eminence, or highest place over others. Now
" in this sense Christ will always reign. But if v/e say,
" that to reign is the same as to exercise the offices of
" a king, to fight for, to defend, to conquer, and the
^' like i Christ will not always reign. For when we
" are perfect and complete, we shall have no occasion
" for the aids of Christ. When he came into the world,
" he preached, he taught, he died for our salvation;
*^ now also he intercedes for us with the Father, he
*' defends us from eminent dangers, and never inter-
" mits his mediatorial offices and actions. But at the
" end, when he hath made an universal peace, he will
*' resign these offices to the Father, because then there
" will be no further occasion for them. Thus, when
*• a powerful prince sends his only son to somie province
" of his realm, which is seditious, tumultuary, and re-
*^ bellious, the son goes with command and strong force;
" but when he has quieted the commotions, and sub-
" dued the rebels, he returns conqueror to his father,
" triumphs, and delivers up the province in peace to
his
INTRODUCTION. 65
" his father, no longer uses the military command, or
" the legions, &c."
I o. There is one Lord, and one God and Father of all, zvho
is above all, and through all, and in you all. Ep. 4. ^^ 6.
This asserts only that there is one God, and one Me-
diator, whom he calls one Lord. God's being called
one God, no more excludes Christ from that high title, than
Christ's being called the one Lord, excludes the Father
from the same appellation and dominion.
1 1 . For there is one God, and one Mediator between
God and men, the man Christ Jesus, i Tim. 2. 5.
This is in the same predicament with some of the fore-
going. There is one God and one Mediator. If the stress
is laid on man: li is replied, Tiie angels arc frequently
called the same, but yet they, at the very t'l^ne, were
possessed of an higher nature. St. Cyprian says, " This
" Christ is our God, who put on man, that, as a media-
'' tor between both, he might lead man to the Father."
De Vanit. Idol.
11. The revelation of Jesus Christ, which God gave un-
to him, to shew unto his servants things which must shortly
come to pass. Rev. i. i.
The sentiment here is the same as in many other
places. Christ acted as his Father's delegate, and de-
rived all his authority from him. Llis mediatorial and
delegated office will continue till the consummation of
all things, when, every opposing power being brought
into subjection, lie will deliver up his office to his
Father, and God shall be all in all.
It is possible these answers to objections may not give
satisfaction to the minds of some readers. Nor is it
likely that any thing, which can be written upon so pro-
found a subject, will give sadsfaction to every reader.
Difficulties will occur, what opinions soever we em-
brace. But if difficulties attending a doctrine, other-
wise well established on scripture evidence, are per-
mitted to operate upon the mind, to its entire subver-
sion, there is no one principle either of natural or re-
l vealed
66 INTRODUCTION.
vealed religion, however important in itself, can possi-
bly keep its ground. Many of the doctrines of religion
are attended with circumstances of the most palpable in-
comprehensibility to the present coniined and limited
powers of man. The existence and perfections of God,
the immortality of the human soul, the resurrection of
the body : whd can enumerate the difficulties attending
tliese indisputable doctrines of natural and revealed re-
ligion ? But wiien once a doctrine is firmly established
upon a scriptural foundation, die difficulties attending a
full comprehension of it must give v/ay, in every case
short of contradiction. ^
I observe still farther, that the word of God is die
best authority in the world upon every subject where ic
is concerned. If it contains any particular proposition,
we may be well satisfied such proposition contains an
undoubted truth, whether we are able to comprehend
all the reasons of it or otherwise. ' The government
of
• There are some other passages of scripture that are supposed to
militate aeainst the divinity of Christ, bat which all admit of a rea-
sonable solution. Those I have mentioned seem the strongest of
any. If the Reader is dissatisfied with the answers given, he may
have recourse to the Commentators, where they are considered more
at large. Whitby alone, on the New Testament, will be found compe-
tent to the satisfying the scruples of all dispassionate inquirers into
the truths of the divine word. To him, therefore, I will refer the
Reader whenever he is pressed with an objection to the Divinity of
his Saviour. The great Dr. John Owen, when speaking on this
subject, says : " For my part, J do not see in any thing, but that the
*' testimonies given to the God-head of Christ, the eternal Son of
** God, are every way as clear and unquestionable as those are,
*' which testify to the Being of God, or that there is any God at
" all."
On the Trinity, p. 40.
' That is a fine simile of the honourable Robert Boyle where he
says : — " As among the stars, that shine in the firmament, though
*' there be a disparity of greatness compared one to another, yet
** they are all of them lucid and celestial bodies, and the least of
*' them far vaster than any thing on earth; so of the two testaments,
*' that compose the bible, though there may be some disparity in re-
*' lation to themselves, yet are they both heavenly and instructive
t#
INTRODUCTION. 67
of the world belong^s not to man. What is therein de-
livered is as firm as the throne of God. His power is
engaged to fulfil what his mouth hath spoken. And as
he is a God without iniquity, just and right in all his
ways, we may be assured, what he hath declared by
liis servants, the Prophets and Apostles, shall every jot
and tittle be found true. It is inconsistent with his na-
ture to set his seal to a lie. If therefore any particular
doctrine is found in the Lively Oracles, v/c hesitate not
to embrace it as the truth of God, even though it should
be liable to a variety of objecdons. ^ No doctrine of
revelation, indeed, can be true that is contradictory
to any other doctrine either ot nature or of rc\ elation:
nor can any be founded in truth that is not perfectly
consistent with the purest principles of sound reason
and philosophy. But surely it cannot be justly argued
froni
volumes, and Inestimably out-valuing any the earth aftbrds, or
human pens ever traced. And I must add, tliat as mineralists ob-
serve, tTiat rich mines are wont to lie hid in those grounds, whose
surface bears no fruit trees, (too much maligned by tha arsenical
and resembling fumes) nor is well stored with useful plants or
verdure; (as if God would endear those ill-favoured lands by
giving them great portions :) so divers passages of holy writ,
which appear barren and unpromising to our firsc survey, and hold
not obviously forth instructions or promises, being by a sedulous
artist searched into (and the original word epvvuTc used in that
text of Search the scriptures. John 5. 39, does properly enough
signify the searching for hid treasure) afford, out of their pene-
trated bowels, rich 4nd precious mysteries of divinity."
On the Style of Scripture, 4th Obj. p. 109.
'"When philosophy and the scripture see/;;, to disagree, it is al-
" ways the safest course to believe what is taught by God, whose
" exact veracity is included in his most perfect nature, who posseses
" an intellect, not only of a superior ordtr to ours, but truly omni-
" scient, and who does most clearly know, not only all gradual veri-
" ties, and all those, that are but conditional truths, or grounded up-
" on suppositions, but all the complete, absolute and eternal truths,
" that our philosophy and reasoriings are built on: and, most pro-
*' bably, many more, neither atiained, nor so much as attainable, by
" natural reason j though never so well improved by merely humaa
*' philosophy."
Boyle's Christian Virtuoso, p. 680,
CZ INTRODUCTION.
from this concession, that no doctrine is to be embraced
but what we fully comprehend. We believe the exis-
tence, the eternity, the immensity, the omnipotence,
the omniscience, and every other perfection of the Su-
preme Being: butnvhat man upon earth pretends to
comprehend how these things are ? Reason and revela-
tion concur in estabhshing the reality of the facts ; but
neither reason nor revelation inform us how they are.
And it is, moreover, exceedingly probable, that if we
had been informed much more fully concerning these
deep things of God, we have no powers to comprehend
them. Yet w-e believe them, and act upon the persua-
sion, through the whole course of our lives. In like
manner we believe the unity of God. This we are con-
firmed in the persuasion of both by reason and revela-
tion. But while reason has nothing to reply, being lost
in the profundity of the subject, revelation informs us,
that in this unity of nature, there are three persons, dis-
tinguished by the names of Father, Son, and Holy
Ghost j three persons engaged for the salvation of the
human race, to whon^ are frequently ascribed divine and
incommunicable perfections. Not knowing how to re-
concile these things in any other or better manner, we
say, the Godhead is one, but the persons in that one
Godhead are three : and we worship this one Godhead
under these three personal distinctions : To the Father,
the fountain of the Godhead, we ascribe, emphatically,
Creation ; to the Son, Redemption -, and to the Holy
Ghost, Sanctification; and in this order we pay our ado-
rations. These principles we believe, and these practices
we observe, not because we pretend to comprehend
the mode and manner how the one is three, and three
are one; but because the holy scriptures have given us
this information. We receive the doctrine on what we
conceive to be the authority of heaven. Our scriptures
teach us this doctrine. We have cxaniined the authen-
ticity and authority of those scriptures, and^ we find that
authenticity to be unquestionable, and that authority to
be
INTRODUCTION. 6g
be such as commands our assent. While this is our si-
tuation, we can do no other than embrace the doctrine
of the Sacred Three. Not to do so would be absolute
rebellion against the highest obligations, and to involve
ourselves in deserved condemnation. If we err herein,
we err in good company. If we are mistaken, we mis-
take with the greatest and best of men. Friends and
enemies have concurred in sentiment with us, that the
scriptures do actually contain the doctrine. Jews, Hea-
thens, Mahometans, all concur with the great body of
Christians from the beginning, that the doctrine of the
Trinity is a doctrine of our New Testament. We are
so far, therefore, from feeling shame at being thought
to embrace this sentiment, that we glory in the prin-
ciple before the assembled world of infidels and philo-
sophers, and are persuaded it throws a divine lustre over
the records of our salvation, and makes them worthy of
God to reveal, and of all acceptation by man. '
" See the divinity of Chriit and the doctrine of the Holy Trinity
vindicated from the objections of Socinians in the 44th Sermon of
archbishop Tillotson.
■\ w rr Yr*.
An Apology for the doctrine of the Trinity,
PART FIRST.
SECTION I.
Information concerning the Messiah for the first three thousand years
of the World.
THE general observations intended being dispatch-
ed, we will now proceed to investigate the seve-
ral doctrines themselves. And that this may be done
with greater precision, let it first be considered, what
genuine Christianity is. — Real Christianity, then, it will
be granted by every person, let his private views of
it be what they may, is that mode of worshipping and
serving the Almigiity, which the gospel of Christ re-
quires of us. Whoever serves God in this way, is truly
religious. Whoever serves God in any other way, if he
lives under the dispensation of the gospel, is not truly
religious.
Now, the gospel of our blessed Saviour plainly con-
tains the following principles :
1. There is a God.
2. Man is an accountable creature.
3. He hath offended his Maker, and is become a sin-
ner.
4. He hath contracted, in some way or other, wrong
propensities, and is now depraved in his moral powers.
5. Fie is absolutely incapable of making satisfaction
to his Creator for the sins he hath committed j and
equally as incapable of rectifying the disorders of his
nature, without divine assistance.
6. God hath taken pitv on his creature, and provided,
and
72 . AN APOLOGY FOR THE
and made known, both a Saviour to die for his sins, and
also an Holy Spirit to rectify the moral disorders of his
nature.
7. This Saviour, and this Sanctifier, are spoken of
through the scripture in terms that signify the highest
dignity, as being partakers of real divinity.
We will conline ourselves to this last proposition.
And, in order to examine the matter to the bottom, we
will pursue the following method :
1. See what the scriptures inform us con-
cerning THIS Saviour.
2. We will then examine what the word of
God reveals concerning the Holy Spirit.
3. Produce the scriptural account of the
Sacred Trinity.
4. See what the ancient Jews thought of
these subjects.
5. What the learned Heathen.
6. What the Christian fathers.
,7. We may afterv/ards throw the whole into
one view.
It is not needful to attempt here to prove the ex-
istence of a Supreme Being, as it is agreed on all hands,
that " there is" one, and " but one, living and true God,
" everlasting, v.ithout body, parts, or passions; ofin-
*' finite power, wisdom, and goodness; the Maker
*' and Preserver of all things, both visible and invisi-
" bJe." The question is, whether " in the unity of
" this Godhead tliere be" not *' three persons, of one
" substance, power, and eternity; the Father, the Son,
" and Holy Ghost ?"
In order to determine this, we will. First, enquire
IN what manner the HOLY SCRIPTURES SPEAK OF
OUR BLESSED Saviour. ' And the several passages to
this purpose will be best produced, I think, in chrono-
logical order, because the nearer we come to the time
of his birth, the clearer and fuller the descriptions usually
are.
I. The
DOCTRINE OF THE TRINITY. 71
u The first passage we meet with, is that most ancient
one recorded in the third chapter of Genesis. It
was made immediately after the fall of our great
progenitor, and about four thousand years before
Jesus Christ was born: I will put enmity between
thee and the woman^ and between thy seed and her seed:
it shall bruise thy head, and thou shalt bruise his heeL
Gen. 3. 15. * Does not the seed of the womany the
term here made use of, seem to imply, that there
should be something supernatural in the person, or
K in
* Maimonides, one of the greatest and best of the Jewish writers,
who lived in the twelfth century, saith, " This is one of the pas-
** sages in scripture which is most wonderful, and «ot to be under-
"_5.tood, according to the letter ; but contains great wisdom in it."
More Nevochim, p. z. cap. 30.
This prophetic scripture is applied to the Messiah by the mosE
learned of the ancient Jews, as appears both from the Targum of
Jonathan, and that of Jerusalem. The former paraphrases the pas-
sage thus : — ♦* But I will put enmity between tliee and the woman,
*' between the seed of thy son and the seed of his sons : and it shall
*' come to pass when the sons of the woman shall observe the pre-
*' cepts of the law, they will endeavour to smite thee on thy head.
" But when they shall neglect the precepts of the law, thou shalt
" endeavour to bite them on their heel : yet there shall be a remedy
** for them, but for thee there shall not be a remedy ; because a re-
** medy shall.be produced for the heel in the days of king Messiah.'*
— The latter paraphrase has it thus : — " And it shall come to pass
•• when the children of the woman shall observe the law and perform
" the commandments, they will endeavour to bruise thy head and
** slay th^e ; but when the children of the woman shall neglect the
" precepts of the law, and observe not the commandments, thou
** shalt endeavour to bite them on their heel, and so do them an in-
*' jury : yet there shall be a remedy for the children of the woman,
*' but for thee the serpent there shall be no remedy ; nevertheless it
** shall come to pass, that they shall perform a cure upon each other
«* on the heel, in the last days, that is in the days of king Messiah."
It may be convenient to observe here, for the sake of the unlearn-
ed reader, that these Targums are paraphrases of the Hebrew scrip-
tures into the Chaldean language, and were made before or about the
time of our Saviour, to accommodate those persons who did not un-
derstand the pure Hebrew language. A good account of them may be
seen in Prideaux's Connection of the Old and New Testament, par;
2. book 8.
♦4 AN APOLOGY FOR THE
in the birth of the Messiah ? Comp. Gal. 4. 4 j and
I John 3. 8.
1. Enoch, the seventh from Adam, by a prophetic
spirit, said, Beholdy the Lord comet b with ten thou-
sand of his saints to execute judpnent upon ally and to
convince all that are ungodly among them^ of all their
ungodly deeds, which they have ungodlily committed,
and of all their hard speeches, which ungodly sinners
have spoken against him, Jude 14, 15.
If the Son of God is represented in this prophetic
passage of scripture as the Judge of the world ; it
is an office, surely, very much above the abilities
of any merely human being, however exalted by the
favour of his Maker. Compare i Thes. 4. 14 —
18. It is not, indeed, perfectly clear that this pro- '
phecy is applicable to the Son, exclusive of the
Father. It seems ambiguous.
3. The next passage which speaks of our Saviour, is
that of God to Abraham in the twelfth chapter
of Genesis, about 430 years after the flood, and
1920 years before the Messiah came into the
world : Now the Lord had said unto Abraham, Get
thee out of thy country, and from thy kindred, and from
thy father^ s house, unto a land that I will shew thee:
and I will make of thee a great nation, and I will
bless thee and make thy name great; and thou shall
he a Messing. And I will bless them that bless thee,
and curse him that curseth thee: and in thee shall
nil families of the earth be blessed. Gen. 12. i — 3.
This promise was first made to Abraham when he
was 75 years of age, and afterwards repeated to him
nine or ten different times; once the same year;
once three years after; twice the same day five
years after j once sixteen years after ; two or three
times again the same year; and once more when
he was 125 years of age, and his son Isaac twenty
five. All these repetitions of the promise were
fundamentally the same, though with some little
variation
DOCTRINE OF THE TRINITY. 75
variation in the expression. Compare Gal. 3. 8,
16 i and Mac. i. i.
About 1800 years before the birth of Christ, and
1 20 after the calling of Abraham, God appeared
to Isaac and renewed to him the promise which had
been so frequently made to his father. This was
repeated to him but twice : The Lord appeared'un-
to Isaac, and said. Go not down into Egypt : dwell
in the land which 1 shall tell thee of. Sojourn in this
land, and I will be with thee, and will bless thee :
for unto thee and unto thy seed I will give all these
countries, and I will perform the oath which I sware
unto Abraham thy father. And I will make thy seed
to multiply as the stars of heaven, and I will give
unto thy seed all these countries: and in thy seed
shall all the nations of the earth be blessed; because
that Abraham obeyed my voice, and kept my charge,
my commandments, my statutes, and my laws. Gen,
a6. 1 — 5. And again, in a more compendious
form, at die twenty fourth verse of die same chap-
ter.
Several years afterwards God appeared to Jacob,
and renewed to him the promise of his fathers, Abra-
ham and Isaac, and nearly in the same words: /
am the Lord God of Abraham thy father^ and the
God of Isaac ; the land whereon thou liest, to thee
will I give it, and to thy seed. And thy seed shall be
as the dust of the earth \ and thou shalt spread abroad
to the west, and to the east, and to the north, and to
the south: and in thee, and in thy seed, shall all the
families of the earth be blessed. Gtn. 1%. 13, 14.
We have the authority of the two great apostles,
Peter and Paul, for applying the promise here
made to Abraham, Isaac, and Jacob, at different
periods, to the Messiah. Indeed, the words are
applicable to no odier person that ever was born
into the world, and diercfore they have been right-
ly interpreted by .ill antiquity,
K 3 6„
76 AN APOLOGY FOR THE
6. * The prayer of good old Jacob for the children of
his son Joseph, in the forty eight chapter of this
book, seems to have been addressed to the Mes-
siah, whom he calls the Angel which redeemed him
from all evil: And Jacob Messed Joseph^ and saidy
God, before whom my fathers Abraham and Isaac
did walk, the God which fed me all my life long unto
this day, the Angel which redeemed me from all evil,
hle^s the lads. Gen. 48. 15, 16.
Many of the most learned, both of the ancient
Jews and Christians, understood this whole pas-
sage of no other than the Son of God, the Angel
of the covenant, in whom God's name dwelt ; *
for God the Father is never called an angel. In-
deed there would be the most manifest impropriety
in such a denomination. For by whom should the
Father of the universe be sent?
7. The next promise we have of the Messiah is In the
forty ninth chapter of Genesis : 'The sceptre shall
not depart from Judah, nor a lawgiver from between
his feet, until Shiloh come, and unto him shall the
gathering of the people be. ^ Gen. 49. lo.- This
was given about 1690 years before the birth of our
Saviour, and is generally understood both by Jews
and Christians of the Messiah.
8.
* See an excellent Dissertation on tliis subject by Allix, at the end
of his " Judgment of the Jewish Church against the Unitarians."
Consult also Ainsworth and Patrick on the place.
3 Onkelos paraphrases this verse in the following manner : — " He
•' that hath dominion shall net be removed from the House of Judah,
*• nor a scribe from the sons of his children, until Messiah comes,
•* whose is the kingdom, and whom the people shall obey."
The Jerusalem Targum is much the same : — *• Kings shall not
** fail from the house of Judah, nor skilful teachers of the law from
*' the sons of his children until the time when king Messiah shall
«' come. His is the kingdom, and him at length shall all the king-
*• doms of the earth obey. How beautiful is king Messiah, who
*' shall arise from the house of Judah !"
See Prideaux's Connection, part 2d. book 8. page 579, 580, on
this verse. Consult too Ainsworth and Patrick on the place.
DOCTRINE OF THE TRINITY. 77
8. I HAVE waited for thy sahatmj O Lord. Gen.
49. 18.*
The salvation here spoken of, is understood by
the ancient Jews to be the salvation of Messiah,
who is addressed by the dying Patriarch with the
incommunicable name Jehovah. * Nor is there
any thing strained and ' far fetched in this supposi-
tion, when we consider, that he gave indisputable
proofs of being under divine influence, by pre-
dicting the fortunes of his children to the latest
generations. And as it is allowed on all hands,
that he prophesied of the coming of Christ in the
tenth verse, it was very natural for the good old
man to break out, in the course of his prophetic
discourse, when almost spent, and ready to expire
with fatigue j I have waited for thy sahaticni O
Lord: I long to see that happy day, when thou
shalt appear tor the deliverance of thy people. If
this is a just view, Jacob, as well as Abraham,
foresaw the day of Christ.
9-
♦ Jonathan paraphrases the verse thus : — " Jacob said when he
" saw," (by the prophetic Spirit with which he was inspired)
** Gideon the son of Joash, and Samson the son of Manoah, who
*« should be deliverers : The salvation of Gideon I expect not, nei-
«' ther the salvation of Samson do I regard, because their salvation
** is a temporal salvation ; "but I expect and regard thy salvation, O
*' Lordi because thy salvation is an everlasting, salvation."
The Jerusalem Targum runs thus : — " Our father Jacob said,
*« My soul expects not the redemption of Gideon the son of Joash,
" which is temporal ; neither the redemption of Samson, which is a
*' created salvation ; but the redemption which thou hast declared by
*• thy word shall come to thy people the children of Israel j this thy
*• salvation my soul waiteth for."
The lesser Venetian copy of the Targum is somewhat diirerent : —
♦* Our father Jacob said in his prophecy, I have expected thy re-
«' demption, O Lord ; not the redemption of Gideon — not the re-
<* demption of Samson — but the redemption of the Messiah, the son
*' of David, which will be for the deliverance of the children of
•' Israel, and their freedom from bondage. This thy salvation my
" soul waits for." — See Fleming's Christology, page 14.2. _
5 Possibly, the Jehovah here addressed may not mean king Mes-
siah, but rather the Father of Jesus Christ. It seems ambiguous.
7S AN APOLOGY FOR THE
*
The story of Mekhizcdek, recorded in the four-
teenth chapter of this book, should have come in
immediately after the mention of Abraham ; but
as his history and that of Isaac and Jacob are so
closely connected, we have reserved it for this
place, that it might not interfere with them, though
it be a little out of its proper order. The history
of this pious priest and king, then, as expounded
by the great Apostle of the Gentiles, contains an
unquestionable proof, not only of the pre-existence,
but of the eternal existence, of our blessed Saviour.
For, because this eminent type of Christ had no
beginning of days recorded of him, the Apostle
says, he -was without father ^ without mother ^ with-
cut descent y having neither heginning of daySy nor end
of life y and in these respects he v/as made like unto
the Son of God, and abideth a •priest continually, **
Comp. Gen. 14. 17 — 24, with Heb. 7. i— 10.
10, If we compare Ex. 17. 7, with i Cor. 10. 9, we
shall have an incontestable proof, that Christ ii) the
latter place is the Jehovah described in the for-
mer, and consequently, that he is possessed of real
and proper divinity, because Jehovah is aljowed
on all hands to be an incommunicable name : And
Moses called the name of the -place Massah and Me-
ribahy because of the children of Israel, and because
they tempted the hordy saying. Is the Lord among
lis or not ? The Apostle's words are, Neither let us
tempt Christy as some of them also tempt edj and were
destroyed
^ Dr. Jortin says on this passage : — " What Melchizedek was
*' figuratively, Christ was really. Melchizedek had neither begin-
♦' ning of days, nor end of life, nothing being recorded in scripture
*' with regard to his birth or death, consequently the Son of God had
" in reality neither beginning of days nor end of life." Remarks
on Eccl. Hiit. vol. 3. p. 89. See also Waterland's Eight Sermons,
p, 248.
DOCTRINE OF THE TRINITY. 79
destroyed of serpents. ' How could they tempt
Christ, if he had no existence ? It is evident, there-
fore, from this single comparison, that St. Paul
believed the pre -existence, at least, of our blessed
Saviour, and from various other places, that he was
a determined advocate for his divinity. Compare
Gal. 3. 8, 17. Dr. Priestley finds himself^so
pressed with these and such like passages, that he
has no way of answering them, but by saying of
tlie Apostles in general, that they " often applied
" the scriptures very improperly, and with no
. " better judgment than their unbeheving contry-
" mcnj" and of St. Paul in particular that he
" often reasons inconclusively."
Socinianism must be hard put to it, before de-
clarations like these could be made by one of its
most able and zealous advocates, seeing it is in fact
a yielding the day to orthodoxy.
II. The people spake against God and against Moses. And
the Lord sent fiery serpents among the people, and they
hit the people y and much people of Israel died, '•there-
fore the people came to Moses, and said, JVe have
sinned; for we have spoken against the Lord, and
against thee : pray unto the Lord, that he may take
away the serpents from us. And Moses prayed for
the people. And the Lord said unto Mxoses, Make
thee a fiery serpent, and set it upon a pole: and ic
shall come to pass, that every one that is bitten, whc/t
he lookelh upon it, shall live. And Moses made a
serpent of brass, and put it upon a pole ; and it cams
to pass, that if a serpent had bitten any man, vjhen
he beheld the serpent of brass, he lived. Num. 21,
5—9.
The Chaldee paraphrast applies this passage tj
the Messiah: — " The Lord said unto Mose.%
" make
■^ I Cor. 10. 9. Consult Whitby on this verse, where the pre-
•sent reading and application are defcinded. See also Hawker's iJer-
aions on the divinity of Christ, p. iC2.
to AN APOLOGY FOR THE
" make thee a brazen serpent, and set it in a high
" place ; and it shall come to pass, that if a ser-
" pent bite any one, if he looketh upon it he shall
" live, if he direct his heart to the najne of the
*' Word of the Lord. And Moses made a ser-
" pent of brass, and set it in a high place ; and it
" came to pass whensoever a serpent had bitten any
** man, if he beheld the serpent of brass, and di-
•' rected his heart to the name of the Word of the
« Lord, he lived." »
Our Saviour himself seems to acknowledge the
propriety of this application of the brazen ser-
pent to the name of the Word of the Lord when he
says. As Moses lifted up the serpent in the wilder-
xesSy even so must the Son of man he lifted up ; that
whosoever bdieveth in him should not perish, hut
have eternal life. John 3. 14, 15. And St. Paul
expressly says, that it was Christ, who was tempt-
ed by the disobedient Jews in the wilderness.
Neither let us tempt Christ, says he, as some of
them also tempt ed, and were destroyed of serpents.-
I Cor. 19. 9. These two applications of the his-
tory of the brazen serpent to our blessed Saviour,
seem to render it morally certain, that both Christ
and St. Paul understood the passage in the sense
of the Chaldee paraphrast, and that the said Para-
phrast, was right in his application of it to the
Messiah. But if this is granted, then it will follow
that Christ is the Word of the Lord to whom
(he wounded Israelites prayed for the healing, con-
sequently that he pre-existed his being born of the
Virgin, and of course that the Socinian hypothesis
is without any foundation in the holy scriptures.
This sense of the history of the brazen serpent
seems confirmed by the author of the Wisdom of
Solomon, where he says: — " When — they pe-
rished
• Targum of Jonathan,
DOCTRINE OF THE TRINITY. Si
*^ rished with the stings of crooked serpents, thy
" wrath endured not forever ; but they were trou-
" bled for a small season, that they might be
" admonished, having a sign of salvation, to put
" them in remembrance of the commandment
" of thy law : for he that turned himself toward
" it, was not saved by the thing that he saw, but
" by thee, who art the Saviour of all : — it was
" neither herb, nor mollifying plaister, that re-
" stored them to health ; but thy Word, O Lord,
" which HEALETH all things.'' Wisdom i6 chap.
12. Balaam, the prophet of the Gentiles, foretels the
coming of an extraordinary person : — / shall see
hitriy but not now : I shall behold him, but not nigh :
there shall come a star out of Jacob, and a scep-
tre shall rise out of Israel, and shall smite the cor-
ners of Moab, and destroy all the children of Sheth.^
Num. 24. 17. These words were spoken about
1450 years before Christ, and near 900 after
the flood.
13, About the same period, in all probability, is to be
placed the prophetic declaration of holy Job : —
I know that my Redeemer liveth, and that he shall
stand at the latter day upon the earth : and though af-
ter my skin, worms destroy this body, yet in ray flesh
shall I see God ; whom I shall see for myself, and
mine eyes shall behold, and not another. Job 1 9.
25 — 27. If these words are spoken by the Spi-
rit of prophecy concerning the Messiah, then it is
clear he pre-existed the birth of his mother ac-
cording to nature. It is probable too, that it is
the same person whom he calls God, and de-
L clares
5 These words are applied to Christ by all the three Targums of
Onkelos, Jonathan, and Jerusalem. The paraphrase is to the fol-
lowing effect : — " A king shall arise out of the house of Jacob, and
*' the Messiah shall be anointed of the house of Israel." — See Pri-
deaux's Connection, part 2. book 8. p. 580, and Patrick upon the
place.
«2 AN APOLOGY FOR THE
clares he shall see him in the flesh. Every man
must form a judgment according as the evidence
appears unto him. Very good and able mea have
been on each side of the question. *
14. Near the time that Balaam delivered the prophecy
concerning the star and sceptre, we find Moses,
the man of God, foretelling the advent of a very
distinguished prophet : * — The Lord thy God will
raise up unto thee a prophet from the midst of
thee^ of thy brethren, like unto me\ unto him shall ye
hearken. Deut. 18. 15 — 19. This remarkable
prophecy is applied in the Acts of the Apostles
to our blessed Saviour by two infallible persons.
But, as the application is not disputed, it will be
unnecessary to produce it here.
15. About 1 165 years before his birth, our Saviour is
prophesied of by Hannah, as a victorious King.
Balaam's prediction had intimated something of
the same idea, by the termiS star and sceftre.
Hannah, however, expressly calls him a King :
The adversaries of the Lord shall be broken to pieces:
cut of heaven shall he thunder upon them ; the Lord
shall judge the ends of the earth, and he shall give
strength unto his King, and exalt the horn cf his
Anointed.^ i Sam. 2. 10. The former part
of this prophecy was fulfilled about forty years
afterwards,
* See Mr. Peters's Critical Dissertation on the book of Job, and
Mr. Scott's Appendix to his Translation of the same book. No. 3.
where these words are proved to be applicable to the Messiah. Dr.
Durell, however, in his Critical Remarks rejects this application to
the Messiah, and says that our best Commentators have justly ex-
ploded this meaning.
* That the ancient Jews expected their Messiah to be more than
man, is evident from the saying which was common among them,
*• that he should be exalted above Abraham, lifted up above Moses,
" and higher than the angels of the ministry." — See Patrick on the
passage. See also Hervey's Theron and Aspasio, Let. 8, p. 175.
3 This is the first time Messiah, or Anointed, occurs in the bible.
And D. Kimchi, the famous Jewish writer, who Jived towards the
close of the twelfth century, ingenuously acknowledges, that "the
DOCTRINE OF THE TRINITY. 8j
afterwards, as appears from the seventh chapter of
the same book, and the latter part in the exaltati-
on of Messiah to be king of the universe.
These several promises and predictions, it will
be observed, are surrounded with a considerable
degree of obscurity. That Messiah should be a
Prophet^ Priest, and King, is sufficiently clear.
And that there should be something super-human
in his person, is, I think, strongly intimated j but
wherein the peculiar singularity of his person
should consist, was left to future revelations more
fully to make known. We will proceed to them
in order.
SECTION II.
Information concerning MESSIAH, from the Psalms and writings of David.
THE Psalms of David were written at different
periods of his reign, about a thousand and forty
years, more or less, before the birtii of our Saviour.
Some of them too v/ere composed by other authors, on
various occasions, but all before the birth of Christ.
Several of them are undoubtedly prophetic, and foretel
a variety of circumstances concerning the life, death,
resurrection, ascension, and universal dominion of the
Son of God. But, before we enter upon the coni^ider-
ation of those psalms, which predict these several circum-
stances, it is needful to observe, that we shall take for
granted, in this investigation, the truth of every part
both of the Old and New Testament -, that all the Old
Testament prophecies zvere given by inspiration of God,
and that holy men of God spake as thev were moved by
the
*' King here mentioned is the Messiah ; of whom Hannah spake
" either by prophecy or tradition." See Patrick on the place.
84 • AN APOLOGY FQR THE
the Holy Ghost ; and that the same Divine Spirit, which
dictated the writing-s of the Old, * directed the minds
of the Apostles and Evangelists, in their application of
them in the New : consequently every prophecy of the
Old, which is applied to Jesus Christ in the New, is
rightly applied ; is applied according to the mind of the
Spirit, and the original intention of that Divine Sug-
gestcr. He that suggested ideas in the former, appli-
ed those ideas in the latter, according to his own will. *
This
♦ " The scripture may have more senses besides the literal, be-
*' cause God understands all things at once ; but a man's writing
** has but one true sense, which is that which the author meant when
** he writ it."
Selden's Table Talk, p. lo.
5 " We cannot think the Jews were so void of judgment as to
" imagine that the Apostles, or any one else in the world, had a
" right to produce the simple words of the Old Testament, and to
" urge them in any other sense, than what was intended by the wri-
** ter, directed by the Holy Ghost. It must be his sense as well as
** his words, that should be offered for proof to convince a reasonable
*' man. But we see that the Jews did yield to such proofs out of
*' scripture concerning the Messiah, in which some critics do not sefe
*' the force of those arguments that were convincing to the Jews.
** They must then have believed, that the true sense of such places
** was the literal sense in regard of the Messias, whom God had then
** in view at his inditing of these books ; and that it was not literal
** in respect of him, who seems at first sight to have been intended
*' by the prophecy." Allix's Judgment, p. 50, 51.
*' The writers of the N. T. frequently quote passages from the
*' Old, either in proof of their doctrine, or to shew, that the pre-
" dictions of Prophets are fulfilled. Whenever this is their point
*• in view, the passages they quote from the O. T. must, in their
*♦ literal sense, signify what they are alledged to signify. It is an
*' inexcusable presumption in L,e Cierc and other interpreters of
*' scripture to pretend, that the Apostles cite the authority of the
** O. T. in the Jewish way of drawing conclusions, which in sound
•* logic would have been rejected. If they were under the influence
** of the Spirit of God, we cannot suppose their writings to contain
" any false reasoning, however common it might be among their
*' countrymen to argue absurdly."
Michaelis's Lect. on the N. T. sec. 11.
For a good view of the applications of the O. T. prophecies to
the events of the New, see this whole section of Michaelis — Marsh's
Michaelis, vol. i. chap. 5. — Hartley's Observations on Man, vol.
DOCTRINE OF THE TRINITY. 85
'This being premised, let iis now proceed to examine iti
what manner the Psahns of David, and the following
Prophetic scriptures, speak of our blessed Saviour, and
how they have been applied by his Apostles and others,
under the new dispensation.
16.* The second psalm is undoubtedly prophetic,
and is more than once applied to Christ by
those who can neither deceive, nor be deceived. *
In the first, and historical sense, it unquestionably
refers to king David. In the full, and most
important sense, it received its accomplishment
in king Messiah alone. David is the type,
Christ is the antitype. What the former was in
shadow, the Ijttcr was in substance. In this psalm
we have various circumstances respecting the
Messiah, i. That he sliould meet with much op-
position, 1. That he should be a great king. 3.
That he should prevail against all his adversaries.
4. That he should be Son of Cod. ' 5. That he should
reigii
Z- prop. 32 and 33 AIllx's Judgment, chapters 2, 3, and 4. —
Dr. Randolph's Prophecies and other Texts cited in the N. T.
compared with the original Hebrew and the Septuagint — Sec, more-
over, Dr. Henry Owen's Modes of Quotation used by the Evan-
gelical Writers explained and vindicated.
It was well spoken by Clemens R.omanus — '< Look, brethren, in-
*' to the holy scriptures, which are the true words of the Holy
" Ghost. Ye know that there is nothing unjust and counterfeit
" written in them."
Epist. ad Corint. sect. 45.
* Acts 4. 25, 26; — Acts 13. 33; — Heb. i. 5; and 5. 5.
' The learned Selden assures us, that " by the Son of God the
" Jews meant, the Wop. d of God, as he is called in the Chaldee
*' Paraphrast, which was all one as to profess himself God."
De Jure Nat. et Gent. 1. 2. c. 12.
Our learned Pccock also saith, that, " according to the sense of
*♦ the ancient Jews, the Son of God, spoken of in the second
" Psalm, was itiQ ^eternal Son oi Godi, oi l\\t same substance njuitb
** the Father."
Not. -Miscel. ad Maim. p. 307, &c.
These two notes arc taken from Stillingfleet on the Trinitv, p,
f44.
80 AN APOLOGY FOR THE
reign over all nations, 6. That all mankind must
submit to him or be miserable. 7. That all who
believe in the Son of God, and put their trust in
him for salvation, obeying his high behests, shall
assuredly be happy.
The present Jews deny all this, and explain
the whole psalm of David alone ; but the ancient
Jews, as appears from the Targum, understood
it oi Messiah, as we Christians now do. * I know
none but the Socinians who deny it.
17. In the eighth psalm, as applied by St. Paul, we
have a prediction of the humiliation and exalta-
tion of our blessed Saviour. Heb. 1. 6 — 9.
18. In the sixteenth psalm, as applied by St. Peter and
St. Paul, we have a prediction of the death, re-
surrection, and glorification of Jesus Christ.
Acts 2. 31, and 13. •i^'^.
19. The nineteenth psalm is applied to Messiah by
Justin Martyr, and the twenty first psalm by the
Chaldee Paraphrast.
20. The twenty second psalm describes, in a very par-
ticular manner, the sufferings of our blessed Re-
deemer. There are some expressions in it which
seem applicable to no other event which ever
took place among men. It is quoted, or alluded
to, near twenty times in the New Testament.
1 1 . The twenty third psalm was applied to the Messi-
ah by the ancient Jews, » and our Saviour him/-
self, probably, alluded to it, when he called him-
self the good shepherd who giveth his life for the
sheep. If so, then Jesus Christ is the Jehovah
mentioned in the psalm. *
22. The
See Prideaux's Connection on this psalm ; p. 2. c. 8. p. 583.—
Consult also Waterland's Defence of some Queries, p. 134 — 163,
where the question of the Son's generation is discussed at some length.
*See AUix's Judgment, p. 402, and Prideaux's Connec. p. 2. b. 8.
*■ See Allix's judgment, p. 275 and 304.
? Mr. Jones, in iiis Catholic Doctrine, has the following argu-
DOCTRINE OF THE TRINITY. 87
11. The twenty fourth psalm was likewise applied to
the Messiah by the ancient Jews, * and by seve-
ral of the most learned of the Christian fathers.
If it is rightly applied, then Christ was the Lord
of hosts, and the King of glory ^ long before he took
upon him human nature. ^ And this is the more
probable, as he is unqestionably called in the New
Testament, the Lord of glory.
23. * The fortieth psalm, as explained and applied by
St. Paul, foretels the sacrifice and atonement of
Christ for the sins of the world. "* The Psalmist
says,
ments upon the character of our blessed Saviour as a Shepherd; how
far they are conclusive for his divinity I leave the Reader to deter-
mine :
** Ps. 23. I. The Lord is my Si^ZPHZ's.vi.
*' John 10. 16. '■fhere shall he one fold and OK z SHEPHHRn.
" If Christ be not the Lord, in unity with the Father, there must
" of course be two distinct beings, to whom the scripture has ap-
" proprJated this character of a shepherd ; and that would make two
" shepherds. But Christ has affirmed there is but one shepherd, and
" that is himself, the Shepherd nf the sheep, v. 2. whom St.
** l^ettx CdXU \.\ic chief shepherd, i Pet. 5. 4. So a^ain —
*' Ps. 100. 3. Knonv ye that the Lord he is God — nx:e are his
" people and the sheep o/"his pasture.
" John lo. 3. He (Christ) calleth his own sheep.
*' And again — John 21. 16. Feed my sheep, said Christ to Peter:
*' which, in the language of St. Peter himself, i Pet. 5. 2. is —
*' Feed the fiock of God."
* See Allix's Judgment, p. 416.
3 The P'athers who applv this psalm to the Messiah are Justin
Martyr, Origen, Cyprian, Eusebius, and Ambrose. See VVaterlaad's
Eight Sermons, p. 230.
Justin Martyr, in particular, writing on this psalra, expressly ca]!>
Christ, *• God, and the Lord of hosts."
Let it be observed here once for all, that, I lay no stress upon any
applications of the psalms, or other prophe:ic scriptures, by the anci-
ent Jews or Christians to the Messiah, uiilcss the passages have been
applied in the same manner by the writers of the New Testairsert;
or the context itself fairly justiries the application. Such applicati-
ons, however, even though erroneous, incontestibly prove, that iK.'i
Ancients were warm advocates for the pre-existence and div'nity or
our Saviour.
♦ Ps. 40. 6 — 10.
8S AN APOLOGY FOR THE
says, Sacrifice and offering thou didst not desire^
mine ears hast thou opened : burnt-offering and sin-
offering hast thou not required : . then said 7, Lo, I
come : in the volume of the hook it is "written of
me : I delight to do thy willy 0 my God ,- yea^ thy
law is within my heart: Thus applied by the
Apostle : — The lazv having a shadozv of good things
to comey and not the very image of the things^ can
never with those sacrifices which they offered year
hy year continually^ make the comers thereunto per-
fect. For then would they not have ceased to he of-
fered ? because that the worshippers once purged^
should have had no more conscience of sins. But in
those sacrifices there is a remembrance again made
of sins every year. For it is not possible that the
blood of bulls and of goats should take away sins.
Wherefore when he cometh into the world he sailhy
Sacrifice and offering thou wouldst not, but a body
hast thou prepared me : in burnt-offerings and sa-
crifices for sin thou hast had no pleasure : then said
7, Loj I come (in the volume of the book it is
written of me) to do thy will, O God. Above^
zvhen he said. Sacrifice and offering, and burnt -of-
ferings, and offering for sin thou zvouldst not, nei-
ther hadst pleasure therein, (zvhich are offered by
the lazv) then said he, Lo, I come to do thy zvill,
O God. He iaketh away the first, that he may
establish the second. By the vshich zvill zve are
sanctified, through the offering of the body of Jesus
Christ once for all. And every priest standeth dai-
ly ministering and offering oftentimes the same sa-
crifices, which can never take azvay sins : hut this
man after he had offered one sacrifice for sins, for-
ever sat down on the right hand of God ; from
henceforth expecting till his enemies be made his
footstool. For hy one offering he hath perfected for-
ever
DOCTRINE OF THE TRINITY. 89
ever them that are sanctified. ' Hcb. 10. i — 14.
This is a remarkable application of the words
of the royal Psalmist, and never can be under-
stood or justified, but upon the principle of a
real, proper, and sufficient sacrifice, oblation, and
satisfaction for the sins of the world, made
by the death of Christ. No man, as it seems to
me, can give any other tolerable meaning to the
passage. But, if this is the case, Socinianism falls
to the ground. Let the Reader, however, com-
pare tfie two passages together, and judge for
himself.
•24. The third verse of the forty third psalm is applied
to Messiah by the ancient Jews ; O send out thy
LIGHT and thy truth. In perfect conformity
with this idea, our Saviour is called in the New
Testament both LIGHT and TRUTH.*
25. * The forty fifth psalm is applied to our Saviour
in the New Testament, in a manner that seems deci-
sive for his divinity. 7% throne^ O God, is for-
ever and ever. St. Paul quotes the passage thus :
— But unto the Son he saith, Thy throne, O God, is
forever and ever : a sceptre of righteousness is the
sceptre of thy kingdom. Thou hast loved righteous-
ness, and hated iniquity : therefore God, even thy
God, hath anointed thee with the oil of gladness
above thy felloivs. Heb. i. 8, 9. ' Christ,
therefore, is God, and the Son of God.
" It ought not to be concealed," says Dr.
M Clarke,
5 For an able defence of the doctrine of atonement see Veysie's
eight Sermons at the Bampton Lecture.
<* See Allix's Judgment, p. 44; John 9. 5; 14. 6 . Compare
Mai. 4. 2.
' In the word Christ, " saith Irenaeus, there is understood the
" Jnointer, the Ancintedy and the Unction. The Anointer is the
*' Father y the Anointed is the Son, and the Unction is the Spirit ; as
** he saith by the prophet Isaiah, Tt^e Spirit of the Lord is upon me,
*' because he hath anointed me ; signifying the Father who anointcth,
** the Son who is anointed, and the Spirit who is the oil.'* Lib. 3.
c. 20.
90 AN APOLOGY FOR THE
Clarke, " that the words, Thy thronCy O God, is
*^ forever and ever, may with equal propriety,
*' both from the Greek and Hebrew, be also thus
*' rendered, God is thy throne forever and ever :
" that is, God is the support of thy throne forever
" and ever." Script. Doct. p. 77. Dr. Priest-
ley follows Clarke in this supposition, and what
the latter says may be the translation, the latter
asserts must be so. These two learned Doctors
may as well say, because the thing is possible,
therefore a man may with equal propriety stand
upon his head as his feet. They should have ob-
served, however, that the great stream of Com-*
mentators both ancient and modern applied this
passage to the Messiah according to the common
acceptation. Learned men should not be so un-
candid. What is it we all want but to arrive at
truth, the real truth as it is in scripture ?
The ancient Jews, in the Chaldee paraphrase,
expressly apply this psalm to king Messiah. See
the Paraphrase itself, and Prideaux's Connection,
p. 1. b. 8. p. 583.
This passage too, 'Thy throne, 0 God, is forever
and ever, is applied to the Son of God by most
of the Christian fathers, in the sense here repre-
, sented. See Justin Martyr's Dial, cum Tryph.
p. 277. C. D. Ed. Col. 1686. Irenseus, lib. 3.
c. 6. Tert. adv. Prax. c. 13. Orig. cont. Cel. p.
43. Edit. Cant. Lact. 1. 4. Inst. c. 13. Euseb.
Ecc. Hist. 1. I.e. 4. Lib. cont. Marc. c. 20. and
Chrysost. serm. 3. ad Heb.
26. The forty seventh psalm, which is much in the
same stile with the twenty fourth, is also applied to
our Saviour both by the ancient Jews and Chris-
tians. ^ It appears to me, however, that no con-
viction can be produced in the mind from this,
and
• See Allix's Judgment, p. 404, and Justin Martyr's Dialogue
with Trypho, likewise Eusebius on the 23d. psalm.
DOCTRINE OF THE TRINITY. 9I
and similar applications. We can only say, "joith
certainty^ they are accommodations. But yet all
such accommodations, whether right or wrong,
imply, that, in the judgment of the persons so ap-
plying them, the Messiah was to be a person
possessed of perfections strictly divine.
27. The sixty first psalm is very particularly applied to
king Messiah by the Chaldee paraphrast.
28.* The sixty eighth psalm is applied in like manner by
an infallible guide: — The chariots of God are
twenty thousand^ even thousands of angels : the
Lord is among them as in Sinai .^ in the holy place.
Thou hast ascended on highj thou hast led cap-
tivity captive : thou hast received gifts for men,
yea^ for the rebellious also, that the Lord God
might dwell among them. Y. 17, 18. St. Paul hesi-
tates not to apply these words unto our Saviour :
•—But unto every one of us is given grace according
to the measure of the gift of Christ. Wl^ercfore he
saiih, when he ascended up on highy he led capti-
vity captive^ and gave gifts unto men. Ep. 4. 7,
8. Jesus Christ, therefore, according to the ap-
plication of this inspired Apostle, is the Lord
God spoken of in the psalm. Clemens Alexan-
drinus, speaking of this passage of scripture, says,
** The Almighty God himself hath given, some
apostles," &c. p. 624. ed. Ox.
And again : — " God hath given to the church,
'^ some indeed apostles," &c, p. 234.
29. The sixty ninth psalm is descriptive of the sufferings
of Christ, and is applied accordingly in several
parts of the New Testament.
30.* The seventy second psalm, which prophesies of
the goodness, the glory, the dominion, and the
adoration of some great king, was generally un-
derstood of Messiah, both by the ancient Jews
M 2 ' . an<;l
99 AN APOLOGY FOR THE
and Christians. ' Solomon was the type; Christ
was the antitype. What the former was in figure;
the latter was in reality. " The language of the
" psalm itself fully demonstrates," say Justin
Martyr, " that it refers only to the eternal
" King, that is, to Christ; for, as I make it
" appear from all the scriptures, Christ is there-
" in proclaimed a King, and a Priest, and
" God, and Lord, and an Angel, and a Man,
*' and a Captain of hosts, and a Stone, and an
" Infant ; first made liable to sufferings,
" thence ascending up into heaven, and again re-
" turning with glory, and possessing an eternal
*' kingdom." Dial, cum Try. p. 251.
31. The seventy eighth psalm and fifty sixth verse, says.
They tempted and provoked the most high God,
a?id kept not his testimonies. If this too is compared
with I Cor. 10. 9, Neither let us te^npt QnKisTy
as so7ne of them also tempted; will it not follow
that Christ is called the most high god?
32. The eightieth psalm is uniformly applied by the
ancient Jews to the Messiah. *
2,2' The eighty ninth psalm also, is understood in the
same sense, both by the ancient Jews and Chris-
tians. * Compare Col. i. 15, and Rev. 19. i6.
34,* The ninety seventh psalm has a passage which is
applied to the Messiah in the New Testament,
strongly expressive cf his divinity : — Confounded
he all they that serve graven image Sy that boast
themselves of idols : worship Imn, all ye godsy
V. ydi. ' This is quoted by St. Paul in the fol-
lowing manner : — And again, when he bringeih in
the
5 See Allix's Judgment, p. 319, and 404.— —See also Prideaux's
Connection, p. 2. b. 8. p. 583.
' See Allix's Judgment, p. 270.
* Ibid. p. 44, 256 and 270.
^ See Leslie's Socinian Controversy discussed, where this verse is
ably defended, p. 270.
DOCTRINE OF THE TRINITY. 93
the First-begotten into the zvorld, he saith. And
LET ALL THE ANGELS OF GOD WORSHIP HIM.
Heb. I. 6. Christ, therefore, is an object o£
religious homage and adoration, to all the angels
in heaven, as well as to all the men upon earth. *
2^.* Another remarkable passage, applied in the
same manner, is towards the close of the 102
psalm : — / said, O my God, take me not azvay
in the midst of my days : thy years are throughout
all generations. Of old bast thou laid the foun-
dations of the earth : and the hravrns are the work
of thy hands. They shall perish^ but thou shalt en-
dure : yea, all of them shall zvax old like a gar-
ment; as a vesture shalt thou change them, and
they shall be changed: but thou art the same, and.
thy years shall have no end. This fine scripture is
thus applied by the same Apostle to the Son of
God. — And thou. Lord, in the beginning hast
laid the foundation of the earth ; and the heavens
are the zvorks of thine hands. They shall perish,
hut thou remaincst : and they all shall ivax old as
doth a garment ; and as a vesture shalt thou fold
them up, and they shall be changed : but thou art
the same, and thy years shall not fail. Heb. i.
10 — 12. '
The application of this passage to our blessed
Saviour by an inspired Apostle seems decisive for
his real and proper divinity.
^d,* They lusted exceedingly in the wilderness, and tempt-
ed God in the desert. Ps. 106. 14. If this is
compared as before in similar cases with the de-
claration of St. Paul, Neither let us tempt Christy
as some of them also tempted, and were destroyed
of serpents, i Cor. 10. 9. will it not follow that
Christ is the God who was tempted. '^.
37.* The
♦ Justin Martyr applies the ggth psalm also to the Messiah. See
his Dial. cum. Tryp, p. 256. ' See Whitby on the place.
94- AN APOLOGY FOR THE
37.* The hundred and tenth psalm is wholly propheti-
cal, and is written pretty much in the spirit of
the second psalm, and the sixty third chapter of
, Isaiah. David, under the image of a young
prince, taking possession of a kingdom, and go-
ing forth to subdue all those who oppose him,
foretellcth that the Messiah should be exalted to
the right hand of Godj should be the king and
high-priest of his church; and should gloriously
establish his kingdom, and triumph over all his
enemies. In Mr. Green's translation, which the
reader may compare with our two common ones,
the whole psalm runs thus :—
** Jehovah said unto my Lordy
** Sit thou on my right hand, till I make
" Thineenemies thy footstool.
" Jehovah shall deliver to thee
*' The sceptre of thy power out of Sion :
** Rule thou in the midst of thine enemies.
** Thy people shall freely-oiFer themselves
" On the day when thou shalt assemble thy forces
*' Upon the holy hills. The youth of thine army
*' Shall be like the dew from the womb of the morning.
" Jehovah hath sworn, and will not repent,
" Thou art a priest forever,
" After the order of Melchizedek.
" The Lord on thy right hand, O Jehovah,
*' Shall smite kings in the day of his wrath.
** He shall execute judgment among the nations ;
" He shall fill the field of buttle with dead bodies j
*' He shall smite the Head of many countries.
*' He shall drink of the brook in the way ;
" Therefore shall he lift up his head.
The first verse of this prophetic composition
is expressly apphed by Christ to himself: While
the
DOCTRINE OF THE TRINITY. 95
the Pharisees zvere gathered together, Jesus asked
them, saying. What think ye of Christ ? Whose son
is he ^ They say unto him, The son of David. He
saith unto them, How then doth David in Spirit,
or by the Spirit, eall him Lord, saying. The Lord
said unto my Lj)rd, Sit thou on my right handy
till I make thine enemies thy footstool? If David
then call him Lord, how is he his son? Mat. 22.
41—45.
As the three first and three last verses of the
psalm predict the kingly office of Messiah, so
the third predicts his priestly office, and is appli-
ed in this manner by the Apostle of the Gentiles
in the fifth, sixth, and seventh chapters of the
Episde to the Hebrews.
I observe too still farther upon the whole
psalm, that as it has received some accomplish-
ment in the destruction of Rome Pagan, so" it is
about to receive a more complete fulfilment in
the destruction of Rome Christian, and all its
appendages. May not the Head of many coun-
tries mean the Pope ?
38.* The dew of thy birth is of the womb of the morning.
Ps. no. 3. Or, Li the beauties of holiness from
the womb of the morning; thou hast the dew of thy
youth. The Septuagint explains this difficult
passage by rendering it^ From the zvomb, before the
morning star I begat thee. If this is a just trans-
lation, it strongly declares for the pre-existencc
of Jesus Christ, and is in the spirit of the eighdi
chapter of Proverbs. If it is not a just transla-
tion, yet it shews their opinion was, that Messiah
existed before the foundation of the world. In
either case it militates powerfully against the So-
cinian hypothesis.
39. The last words of this great king, spoken upwards
of a thousand years before the incarnation of our
blessed Saviour, are now generally understood to
contain a clear prophecy of him. David lived
and
^6 AN APOLOGY FOR THE
and died speaking of Jesus. But as the passage is
fxtremely obscure in our common translation,
I will lay it before the reader in a new one by
the learned Mr. Green.
•* Now these were the last words of David :
•' David the son of Jesse saith,
*' Even the man who was raised on high saith,
" The anointed of the God of Jacob,
** And the sweet psalmist of Israel.
" The Spirit of Jehovah speaketh by me,
*• And his word is upon my tongue.
" The God of Israel saith,
** Even to me doth the Rock of Israel speak :
« The JUST ONE « ruleth over men !
** He ruleth in the fear of God.
*' As the light of the morning a sun shall rise,
*' A morning without clouds for brightness,
** When the tender grass after rain springeth out of the earth.
" For is not my house established with God ?
•' Yea, he hath made with me an everlasting covenant,
** Ordered in all things, and observed :
*• Surely in him is all my salvation, and all ray delight.
" Doubtless the wicked shall not flourish :
" They are all like thorns thrust away,
" Which shall not be taken by the hand,
" But the man who shall lay hold of them,
'♦ Shall be armed with iron, and the staff of a spear,
*• And they shall be utterly burned with fire.
* This is understood of Messiah both by the Septuagint and the
Chaldee Paraphrase.
DOCTRINE OF THE TRINITY. 97
SECTION III.
Information concerning the MESSIAH, from the writings of Solomon,
40.*QOLOMON, the son of David, lived a thousand
)^ years before our Saviour, and hath left us some
most invaluable writings. His fine description of wis-
dom, in the eighth chapter of his Proverbs, has been
ascribed by all antiquity to our blessed Saviour, who is
both the 'zvisdom a)7d poiver of Gody '' in "whom are bid all
the treasures of wisdom and knozv/edge. ' — Tbe Lord pos-
sessed me in the beginning of his ways, before his works
of old. I was set up from everlastings from the begin-
ning, or ever the earth was. ' JVhcn there zvere no depths
I was brought forth ; zvhen there zvere no fountains a-
boundiiig with zvater. — JPljen he prepared, the heavens I
was there ; when he set a eompass upon the face of the
depth ; zvhen he established the clouds above ; when he
strengthened the fountains of the deep • when he gave to
the sea his decree, that the waters should not pass his
commandment ; when he appointed the foundations of the
earth : then I was by him, as one brought up with him ;
and I was daily his delight, rejoicing alzvays before him ;
rejoicing in the habitable part of the earth : and my de-
lights zvere with the sons of men.''^
It should seem, I think, that this fine description of
wisdom is more than a personification. The two fol-
N lowing
' I Cor. I. 24. 8 Col. 2. 3.
5 Irenasus says, " We shew that the Word, existent in the begln-
*' ning with God, onited himself to the work of his own hands, when
" he became a man capable of suffering." Lib. 3. cap. 20.
Clemens Alexandrinus also calls the Son, " Existing or begotten
" without commencement."
Origen too says, " There never was duration when the Son was
** not ; but according to the Spirit he was before all things ; and
♦' time was not when he was not."
Opera Grig. Par. Edit. vol. i. p. 4S3.
* Milton applies this whole description to the Son of God. Parad.
Lost. b. 7. 1, S.
98 AN APOLOGY FOR THE
lowing passages from the Apocryphal books are of a
similar kind, and will have a tendency to illustrate the
meaning of the royal philosopher : " Wisdom, which
is the worker of all things, taught me : for in her is
an understanding spirit, holy, one only, manifold,
subtil, lively, clear, undefiled, plain, not subject to
hurt, loving the thing that is good, quick, which can-
not be letted, ready to do good, kind to man, sted-
fast, sure, free from care, having all power, oversee-
ing all things, and going through all understanding,
pure, and most subtil, spirits. For wisdom is more
moving than any motion : she passeth and goeth
through all things by reason of her pureness. For
she is the breath of the power of God, and a pure
influence flowing from the glory of the Almighty :
therefore can no defiled thing fall into her. For she
is the brightness of the everlasting light, the unspotted
mirror of the power of God, and the image of his
goodness. And being but one, she can do all things :
and remaining in herself, she maketh all things new :
and in all ages entering into holy souls, she maketh
them friends of God, and prophets. For God loveth
none but him that dwelleth with wisdom. For she is
more beautiful than the sun, and above ail the order
of stars : being compared with the light, she is found
before it."
St. Paul expressly applies some part of this descrip-
tion to the Son of God in his most learned epistle to the
Hebrews : God bath in these last days spoken unto us by
his SoHi zvhofn he hath appointed heir of all things-, by
whom also he made the zvorlds. Who being the bright-
ness of his glory^ and the express image of his person^ and
upholding all things by the word of his pozver^ when he
had by himself pinged our sins, sat down on the right hand
of the Majesty on high. Ch. i. i — ^3.
Since then the description in the book of Proverbs
seems to be intended of the same person or thing,
with that in the Wisdom of Solomon, and seeing the
latter
DOCTRINE OF THE TRINITY. 99
latter Is applied in part to the Son of God by an infal-
lible pen, we are at full liberty, I think, to apply the
fornner to the same person.
But if the Wisdom, spoken of in such high terms by
Solomon, is to be understood of the Messiah, then it
will follow, that, even in the lowest sense of the de-
scription, he pre-existed, and was present with the Fa-
ther at the creation of the world.
Very remarkable surely it is, and highly to be regard-
ed, that the great stream of antiquity both Jewish ' and
Christian * runs in favour of this interpretation. Nei-
ther was it any part of the controversy between the
Catholics and the Arians in the time of Constantine.
They both agreed in the application of it to the Re-
deemer of men.
41.* Near the time of Solomon must be placed the
words recorded in the thirtieth chapter of Pro-
verbs : — Who hath ascended up into heaven^ or
descended r' zvbo hath gathered the wind in bis
fists ? who hath bound the waters in a garment ?
who hath established all the ends of the earth r*
what is HIS NAME, and what is his Son's name,
if thou canst tell!' The Creator seems to be here
spoken of, and spoken of as having a Son. They
are both spoken of too as being incomprehen-
sible. ^
42. I will be to him a Farther, and he shall be to me a
N 1 Son,
* See Allix's Judgment, passim.
* for the Fathers, see Justin Martyr's Dial, cum Tryph. p. 284,
359. — Irera;us, I. 4. cap. 7, — Athcnag. p. 10. ed. Par. — Clem.
Alex. p. 832. — Tertul. cont. Herm. cap. 18. cont. Prax. c. 6. —
Orig. C'omm. in Johan. p. ii. 17. ■x,^. 36. — Theoph. Aniioch. p.
82. — Athan. in disput. adv. Arium, p. izi.— Baiil M. adv. Eunom.
1. 4. p. 105. — Greg. Nyss. adv. Eunom. p. 78. — Hieron. in Prov.
8.
3 Sommerus and Francis David, two Spcinian writers of the six-
teenth century, rather than grant that God has a Son, denied the au-
thority of the book of Proverbs, and placed it among the apocryphal
writings. — See AUi.x's Judgment, p. 428.
100 AN APOLOGY FOR THE
Son. * These words were spoken originally of
Solomon: but they are applied both by the an-
cient Jews and St. Paul to the Messiah. And if
God was a figurative father to Solomon, who was
the type, will it not follow, that he must be a real
father to Christ, who was the antitype ?
43. The: Song of Songs was understood by all the an-
cient Jews to be a book belonging to the sacred
canon. They universally concurred in suppos-
ing, that it was not written on account of Solo-
mon's marriage with Pharaoh's daughter, but in
his old age, after his repentance. If this is the
case, it must be considered in the light of a divine
allegory, as the fifth chapter of Isaiah, and the
forty fifth Psalm. Most Christian divines, I be-
lieve, have looked upon the whole as a meta-
phorical description of the love of Christ to his
church, and of the church to Christ, her heavenly
bridegroom. The apostle of the Gentiles pur-
sues the same idea in the fifth chapter of his
Epistle to the Ephesians. If this observation is
founded in propriety, our blessed Saviour is here
called the Rose of Sharon, and the Lily of
THE VALLEYS the ChIEF AMONG TEN THOU-
SAND, AND ALTOGETHER LOVELY. The wholc
of the poem represents him as the great object of
the soul's desire. It is uniformly applied by the
Chaldee paraphrase to king Messiah. Maimo-
nides says, " The whole book is a metaphorical
" discourse concerning the love of God." *
♦ 2 Sam. 7. 14. Compare Heb. i. 5. See AlHx's Judgment, p.
60, 61. where there is a good account of this application,
5 Teshuba, last chap.
• DOCTRINE OF THE TRINITY. loi
SECTION IV.
Information concerning the MESSIAH, from t!ie writings of th© prophets
Amos, Hosca, Isaiili, and Micah.
IN the writings of the Prophets, all of whom lived
.some ages after Solomon, we find several passages,
which strongly prove, not: only- the pre-existcnce of
Jesus Christ, but that he is possessed of real and pro-
per divinity. We will produce some of the most re-
markable of them, and leave the reader to judge of the
inferences which ought to be drawn from this kind of
evidence.
44. The prophet Amos, who began to speak in the
name of the Lord 787 years before the birth of
our Saviour, makes mention of two persons that
were concerned in the destruction of Sodom and
Gomorrah : / have sent among you the -pestiience
after the manner of Egypt -, your young men have I
slain with the swcrd^ and have taken avoay your
horses : / have overthrozvn some of you, as God
overthrew Sodom and Gomorrah — yet ye have not
returned unto me, saith the Lord. ' Ch. 4. ic, 1 1.
45. The Lord God hath sworn by himself saith the Lord,
the God of hosts, / abhor the excellency of Jacob,
Chap. 6. 8.
If nothing more is intended in the former of
these passages, than that Goo destroyed Sodom
and Gomorrah, and in the latter, than that God
declared he abhorred the excellency of Jacob,
they seem not only uncommon, but even im.pro-
per modes of speaking. In the one, Jehovah
declares he had overthrown some of the Jewish
cities,
• See this more at Jarge, where we speak of Sodom and Gomorrah.
102 AN APOLOGY FOR THE
cities, as God overthrew Sodom and Gomorrah.
And in the other, the Lord, the God of hosts,
tells the Prophet, that the Lord God had sworn
by himself. Do not these expressions imply,
either the existence of two Gods, or a plurality
of persons in the Divine nature ? or are they
mere idioms of the Hebrew language ?
46*. Hosea lived about 785 years before our Saviour.
Li his prophecy he introduces Jehovah as saying.
Call her name Lo-ruhamah : for I will no more have
mercy upon the house of Israel i but I will utterly
take them away. But I will have mercy upon the
house of Judahy and will save them by Jehovah
THLiR God. Hos. i. 7. Here is one person,
who is called Jehovah, promises to save the
house of Judah by the hand of another person,
whom he calls by the name of Jehovah their
God. ' This is more evident still, if we compare
it with Luke 1. 11. where the Angel tells the
shepherds : Unto you is born this day^ in the city of
Davidy a Saviour, which is Christ the Lord.
47. Afterward
' It is remarkable, that the Chaldee Paraphrast understood this
scripture in the manner J have here represented it : — " I will save
" them by the Word of the Lord their God." This was a well
known title for the Messiah. — Novatian likevvise applies the passage
in the same manner: — " Why therefore," says he, " should we hesi-
" tate to say that which the scripture hath not hesitated to express ?
*' Why should true faith hesitate to believe, where the authority of
*' scripture is clear? For behold the prophet Hosea, speaking in the
*• person of the Father, / ivill not sa-Tje them no-JO by bo-w, nor by
*' horses, nor by horsemen, but 1 ^will save them by the LoR D THEIR
" God. If God says he will save them by God, and God doth not
** save them but by Christ ; why therefore should a man scruple
" to call Christ God, whom he conceives to be ranked as God by
** the Father in the scriptures ? Nay, if God the Father doth not
*' save but by God, no man can be saved by God the Father,
" unless he confess that Christ is God, in whom, and by whom, the
*' Father hath promised that he will give salvation : as truly every
*• one, who acknowledges him to be God, will find salvation in
*' Chiist who is God. Whosoever will not acknowledge him as
DOCTRINE OF THE TRINITY. ,03
47. Afterward shall the children of Israel return and
seek the hoRD their GoDy andDAViD their King,
and shall fear the Lord, and his goodness /// the
latter days. Hosea 3. 5. David is a well-known
name for the Messiah, in the writings of the Pro-
phets. May not xht tx^Ytshion his goodness hcTQ
be put for the Messiah ? David was a type of the
Messiah, who therefore is called by the name of
David both here, and in several other places.
In like manner John the Baptist is called Elias,
because he was to resemble him, and succeed
him in his office.
48. IVhen Israel was a child I loved him , and called viy
Son out of Egypt. ^ Hos. 11. i. When we read
the application of this passage to Jesus Christ by
St. Matthew in the New Testament, we are some-
what surprized. Rut the text was applied in the
same manner by the ancient Jews ; and Israel is
called God's Son, and his First-born, in the fourth
chapter of Exodus. In this respect, he was an
eminent figure of the Messiah, in whom all God's
promises are fulfilled.
49*. He took his brother by^the heel in the womb, and bv
his strength he had pozver with Ctod : yea, he had
power over the Angel, and prevailed : he wept
and made supplication unto him : he found him in
Bethel, and there he spake with us : even the Lord
God of HOSTS, Jehovah is his metnorial. ' It is
evident from this passage, that the Angeh with
whom Jacob wrestled in the thirty second chap-
ter of Genesis, was the Angel of the covenant,
who is here denominated God — the Lord God
Of HOSTS— and Jehovah.
But
** God, will lose salvation, which no where else can be fpuad but
** in the God, C^vj/."* See Lowth's Commentary on the place.
* See Allix's Judgment, p. 58, and Lowth on the place.
. .' Hosea 12. 3—5. Consult Lowth on the place, where he applies
It m the same manner,
* De Trlnitate, cap. iz.
J04 AN apology' FOR THE
But the clearest a nd fullest predictions of our bles-
sed Lord, are to be found in the writings of the pro-
phet Isaiah. He biegan to speak in the nanne of the
Lord 760 years bf fore the birth of Christ, and conti-
nued in the prop'netic office near 60 years. We will
consider a few pas'^ages of his book, which relate to the
person 2ltA of Jice o't our blessed Saviour, in the order in
which they are fc und in his writings.
50. Cease ye frmn man, 'whose breath is in his nosirils ;
for wherehi is he to be accounted of? Is. 2. 22,
A valuable author hath observed upon this pas-
sage, that it denotes the divinity of Messiah.
For, says he, " although commentators take no
*' noticf, of it, hath it not an eye to the divinity
" of Christ, warning us not to look upon him
" as a mere man ? For, as Such, how Could he
" possibly save us, or even himself? Were he no
" more than other men, a mortal man only, whose
*' bratnth is in his nostrils, we might well say,
" Ji'^ herein is he to be accounted of? That of the
" P'j.almist would be as applicable to him, as to
*', O'chcrs J None can by any means redeem his bro-
^^ iJocr, nor give to God a ransom for him ; for it
*' C'Ost more to redeem their souls : therefore must he
*' Jet that alone forever. * But Christ hath redeem -
" ed his brethren ; therefore he is more than
" man, even God as well as man ; true God, and
^^ true man, in one person, never to be divided."*
51.* The Lord himself shall give you a sign; Beheld, a
\'iRGiN shall conceive, and bear a sen, and shall ^
call
' Ps. 49. 7, 8.
* Wagan's Essay on the Proper Lessons, vol. i. p. 33, 34. — No-
Tatian j'ustly observes, " If Christ is only a man, why is our hope
•• put in him, seeing hope in man Is pronounced accursed ?" L)e
Trin. c- 13 and 14. See Jeremiah 17. 5.
^ To be called is tlie same in scripture -phrase as to be. When,
thercfgre, our Saviour was to be called E/nmauuel, it means that he
should really and truly be, what that name imported, namely, Gon
DOCTRINE OF THE TRINITY. 105
call his name 'Emmanuel. Is. 7. 14. This mys-
terious portion of holy scripture, is abundantly
cleared up with respect to the fact, though not
wi:h regard to the mode of that fact, in the his-
tory of our Saviour's birth : — Behold) a virgin
shall be with childy and shall bring forth a son, and
they shall call his name Kmm an uiL^ whichy be-
ing inierpreiedy isy God v^ith us. Mat. I. 18-23.
See the whole passage.
52.* Sanctify the Lord of Hosts himself j and let
him be your feary and let him be your dread.
And he shall be for a sanctuary ; but for a stone of
stu?nbling and for a rock of offence to both the
houses of Israeli for a gin and for a snare to the in-
habitants of Jerusalem. And many among them
shall stumbky and fall y and be brokeny and be snar-
edy and be taken, ch. 8. 13, 14, 15.
This is applied to Christ by St. Peter: "The
stone which the builders disallozvedy the same is
made the head of the cornery and a stone of
STUMBLING, and a ROCK of OFFENCE, cven to
them which stumble at the zvordy being disobedient ;
zvhereunto also they zvere appointed, i Peter 2.
7, 8. See also Rom. 9. 23- where it it is applied
in the same manner. — Hence it should seem, that
Christ, in his divine nature, is the Lord of Hosts
HIMSELF. *
^2.* This idea will be confirmed by that celebrated
prophecy in the ninth chapter: — Unto us a child
O IS
\viTH US — God in human nature — God and m a n in one mediator.
See Dr. Lowth on the place. In the eighth verse of the eighth chap-
ter the land of Judea is named the land of Emmanuel seven centu-
ries before he was born ; which seems to imply, in conformity with
various other passages, that he was at that time the real, though in-
visible. King of the Jews. St. John explains the whole:— //<?
came unto/jis oxuw nation, and l^is o%vn people ri ceiled him not.. John I. 1 1 .
. * 'I'his passage is ascribed in the Targum to the Word of the
Lord.
io6
AN APOLOGY FOR THE
is horny unto us a son is given ; a?id the governe
ment shall be upon his shoulder ; and his nam-
shallhe calledy Wonderful, Counsellor, the
MIGHTY God, the everlasting Father, ^
THE Prince of Peace. *
This passage is extremely important; and they
who deny the divinity of our blessed Saviour are
greatly distressed with it. They have various
ways of reconciling it with the idea of his mere
humanity; but one of the most common, is, by de-
nying the justness of our translation. To put
the matter, therefore, out of all dispute, and to
give the unlearned reader every possible satis-
faction, we will set down several translations, that
they may have it in their power to judge for them-
selves. And we will not alter the words, though
it will make them bald English, that every per-
son may see what ground there is for saying that
cur common translation is wrong.
The Hebrew then is thus : " For a Man Child
is born to uSy a Son is given to uSy and shall be
the Rule upon his Shoukiery and shall be called
his Namey IVonderfuly Counsellory Gody Mighty,
Father of Eternity y Prince of Peace. ''^
The Chaldee Paraphrase : " A Man Child is
born to uSy a Son is given to uSy and he shall take
the Lazv upon hiniy that he may keep /V, and his
Name shall be called from the face of the admi-
rable Councily Gody a Man enduring to Eternityy
Christy whose Peace shall be multiplied upon us
in his days.^*
Syriac :
5 Irenseus says, probably in allusion to this expression, that *' the
" Word of God is the Father of mankind." Lib. 4. cap. 51.
^ Is. 9. 6. That the ancient Jews applied this remarkable pas-
sage of the Prophet to the Messiah, see Allix's Judgment, p. 44. —
That part of the prophecy too, which is contained in the following
verse, is applied by the angel Gabriel to Jesus Christ, before he was
born. Compare Is. 9. 7. with Luke i. 31 and 32.
The Christian Fathers also, uniformly applied this whole passage
to Jesus Christ in the manner we usually do now. Justin Martyr
DOCTRINE OF THE TRINITY. 107
Syriac ; " A Child is born to us, a Son is given
'* to usj and his Empire is made upon his Shouldery
*' and his Name is called Admiration, and Coun-
" seller, the most mighty God of Ages, the Prince
'^ of Peace, of whose Principality to Plenty and
" Peace, there shall be no bounds
Arabic : " A Man Child his born to us, a Son
" is given to us, whose Dominion is upon his Shoul-
" ders, and his Name shall be called, the Angel of
cc g^'eat Council^ the admirable Counsellor, the
'* strong God, the Emperor, the Lord of Peace ^ the
" Father of the Age to come."
Greek: " A young Child is born to us, a Son is
" given to us, the Government of whom is upon his
" Shoulder, and his Name shall be called. The An-
" gel of the great Council, wonderful Counsellor,
" the Mighty i the Govcrnour, the Prince of Peace,
" the Father of the Age to come.'' '
The Latin, French, and other translations
are
quotes not the passage entire indeed, in any one place, but he calls
the Messiah, "The mighty Go n, who is to be adored, and the
'* Angel of the great cou7icil." See his Works, passim. — Irenasus
tells us, from the same Prophet, that, " his name should be called
" WONDERFUL, COUNSELLOR, THE MIGHTY GoD. — He is
" THE MIGHTY GoD, and hath an iaefFable extraction." See
book 4. ch. 66. — Clemens Alexandrinus cites the text in the follow-
manner : — "Wonderful, counsellor, the mighty God,
THE everlasting FATHER.
Dionysius Alexandrinus quotes the text thus : — " He proclaims
" him THE MIGHTY GoD, the God who is achild." Epist. cont.
Paul. Samos. p. 852. Labb. — St. Cyprian has it thus : — "Behold,
** to us a chil(t is born, to us a son is gi-ven, and the government shall
*' he upon his shoulders ; and his name shall be called. Won derful,
*' Counsellor." Test, against the Jews, chap. 21. — Athanasius
thus : — " His name shall be called. The Angel of the great
** council. Wonderful, Counsellor, /^^ Mi ght y God,
" the Governour, the Prince of peace, the Father of
** the future age." De Incarn. cor.t. Arian. cap. 22. —
The elder Cyril thus : — '* His name shall be called. The Angel
«« of the great council of the Father, Wonderful,
*♦ Counsellor, the Mighty God," &c.
' The Greek copies differ very considerably upon this verse.
o8 AN APOLOGY FOR THE
are all to the same purpose, with very little
variation.
will lay before the Reader the remarks of the learned Dr. V/ater-
lind upon it : — " The Seventy, as Jerome remarks, in rendering Is.
*■' 9. 6. have took a very unusual freedom. For, thinkiig it
*' strange and harsh to apply the name of God, and mighty, &c.
*■' to a person just before called a child, they chose raihei to vary the
" sense, and to make a comment, instead of a translation, put-
*' ting, Angel of the great council, instead of those other higher titles
*' and epithets. But, most probably the fault lay not in the Seventy
" interpreters, but in the Jews, who after Christ's time, had cor-
*' rupted some copie;; of the Seventy. Certain it is, that Irenaeus,
*' who was a professed admirer and follower of the version ot the
*' Seventy, looking upon it as an inspired performance, yet
" quotes not this text of Isaiah according to the Septuagint, as it
•' now is, or as it vvas, in some copies at least, in the time St. Je-
" rome, Eusebius, and even Justin Martyr; but accordit.g to v\hat
** it should be, and as it lies in the Hebrew text ; citing it in proof
•' of the divinity of Christ. In like manner Clemens of Alexan-
" dria, though equally an admirer of the Septuagint version, yet
*' cites the same text of Isaiah, much after the same sense with
" Irenaeus, and not according to the Seventy ; drawing an argument
*' from thence of the greatness, majesty, and essential divinity of
" the Son of God. It is the less to be wondered at, if afterwards
*' we but seldom meet with this text cited in proof of Christ's divi-
*' nity, since the Septuagint, which the primitive Fathers chi.fly
*' followed and quoted from, exhibited another sense of the passage.
•* Yet we find it cited by Athanasius, if the piece concerning the
" Incarnation be his, and the Elder Cyril, for tliat purpose : and
" there the verse is cited according to the Hebrew original ; only
*' taking in part of the Seventy's translation : from whence one
" might suspect that there had been two versions of the same
" words, and both, by degrees, taken in to the text, and tacked to-
" gether." Eight Sermons, p. 219.
We will add to these observations of the learned Watcrland those of
Br. Apthorp : — " The Arabic version," says he, " is formed oa
*' the Seventy, which in the Vatican copy is thus expressed : Unto
** us a child is horn, unto us a son is given, his government shall be
*' upon his shoulder, and his name shall be called, "-rhe Angel of the
*' great council— for I 'vjill bring peace upon his gonjernours, and
" health to him. This is evidently a mutilated passage, as appears
*' from the Vulgate and Arabic; and from the more ample Greek
" version in the Alexandrian Manuscript."* — See the Greek version
above. — " Not even this version hath escaped entire : for 1 have no
*' doubt, that the genuine reading was. Mighty God, and that the
" word Gcrt'was left out either by design, or because of the similar
* Discouises on Prophecy, vol. i. p, 177, 178.
DOCTRINE OF THE TRINITY. 109
variation. I will close them with the late vener-
able bishop Lovvth's :
" For unto us a Child is born ; unto us a Son is
'^ given ; and the government shall be upon his
*' shoulder : and his name shall be called^ IVonder-
" fid., Counsellor., the mighty Gody the Father of the
" everlasting age^ the Prince of peace,"
How little is gained by rejecting our present
translation, even the unskilful in lano;ua£;e will
hence be competent to judge. '
The chief objection to this passage, is, the
phrase Mighty God. This is supposed to be in-
consistent with the character of Messiah. But
when it is considered, that the prophet Isaiah was
more fully enlightened into the character of Jesus
than ordinary, that the New Testament has several
expressions
*' ending in i7%\jpcq like the usual contractioa in that manu_
*< script 0C, for the Vulgate has, Admirabilis, consilia-
" R.1U.S, DeUS, FORTIS, pater FUTURl SECUtI, P R I ^f-
" CEPs PACis. I the rather suspect fraud and ill faith in omit-
" ting 0£o^, because, though so essential a word is the un-
*' doubted reading of the Hebrew text, it is omitted by A. S. 0.
*' whose versions are represented in Montfaucon's Hexapla, II. 103,
" The word QeoQ is in the Aid. and Compl. LXX. and Deus,
** in the Latin of Irenaius, IV. 66.
** Eusebius, D. E. p. 336. gives the Greek version uncorrupt-
*' ed, WONDE RFUL, COUNSELLOR, MiGHTV GoD.
" The very learned Mr. Woide of the British Museum obliging-
" ly pointed out to me a passage of Clemens Alexandrinus, Pajdag.
*' I. 5. which confirms my suspicion of fraud in suppressing Qsoi
'* in the Greek translations. The passage of St. Clement is wor-
*• thy to be transcribed entire. Edit. Potteri, p. 112. What is
" therefore this infant boy, after whose image we are children ? By
*' the same prophet he declares his greatness: Wonderful,
«i Counsellor, mighty God, everlasting Father,
** PRINCE OF PEACE : of the increase of his go'verinnent and peace
'* there shall be no end. O great GvOD ! O perfect child!
** the Son 'in the Path er, and the Father in the Son."
* For these translations from the several languages of the East,
see Leslie's Dialogues on the Socinian controversy.
.1 10 AN APOLOGY FOR THE
expressions equally strong, and that the Jews al-
ways admitted it, till the Septuagini: translation
was nnade, I do not see why, even a priori, wc
should hesitate in adopting the expression in all
its extent. '
54.* And there shall come forth a rod out cf the stem of
Jessey and a branch shall grow out of his roots,
jlnd the Spirit of the Lord shall rest upon him, the
spirit cf wisdom and understandings the spirit of
courage and mighty the spirit of knowledgey and of
the fear of the Lord : and shall make him of quick
understanding in the fear of the Lord, and he shall
not jud^^e after the sight of his eyesy neither re-
prove after the hearing of his ears. Is. 11. i — j.
We Christians understand this whole chapter of
the Messiah. The ancient Jews did the same, as
appears from their Targum on the first and sixth
verses. It is remarkable also, that in the tenth
verse Messiah is called the Root of Jesse, though
not born till upwards of a thousand years after
him. This root of Jesse, was to stand for an en-
sign of the people, and to it should the Gentiles
seek. This is applied by St. Paul to our Savi-
our, and he tells us the Gentiles should trust in
him. Rom. 15. 12. Compare Mat. 12. 21, and
Jer. 17. 5. In this last passage a curse is pro-
nounced on the man who trusieth in man and mak-
eth ficsh his arm. Does not this imply something
in the nature of Christ superior, at least, to mere
humanity ? If we are to trust in Christ, and if
cursed
" The translation of Lowth has been animadverted upon by a Mr.
Dodson in a new version of this Prophet ; and he has taken the li-
berty of altering the text of this important passage to get dear of the
doctrine it contains. His disingenuous conduct herein has been
animadverted upon by Dr. Sturges in a small pamphlet entitled.
Short Remarks on a new translation of Isaiah, which the learned
reader may do well to consult. The substance of his criticism upon
this passage may be found in the Monthly Review for March 1792,
p. 30.
DOCTRINE OF THE TRINITY. m
iursed be the man thai trusteth in man^ then Christ,
in whom we are to trust, must be more than man.
55. In that day shall the Lord of hosts be for a croivn of
glory y and for a diadem of beauty unto the residue
of his people. Is. 28. 5. The TargLim renders
this — " In that day the Mess r as of the Lord of
*^ hosts shall be crowned with joy." For Jeho-
vah, in the original, it substitutes Messias. It is
evident from this, and many other passages, that
the ancient Jews found Christ in a variety of
places of the Old Testament, where we should
scarce expect to meet with him. * He was then
their glory and joy, and they were glad to dis-
cover the smallest traces of his footsteps. Why
should we Christians be more shy of him ? I
would not sacrifice my understanding to a mere
imaginary interpretation; but neither would I
reject a meaning that gives dignity to the scrip-
tures, if there is any probability of its having been
in the mind of the Spirit. — At all events, such
interpretations give us a very satisfactory view of
the opinions of the ancient Jews concerning their
Messiah.
5^. 7hus saith the Lord God, Behold, I lay in Zionfor a
foundation, a stone, a tried stone, a precious corner-
stone, a sure foundation : he that believeth shall not
wake haste, ch. 28. 16. This passage is applied
to Christ several times in the New Testament,
and was understood of the Messiah also by the
ancient Jews, as appears from the Targum upon
the place. To this St. Paul, probably, alludes
when he says. Other foundation can no man lav, than
that is laid, zvhich is Jesus Christ.
5*7.* Strengthen ye the zveak hands, and confirm the fee-
hie knees. Say to them that are of a fearful heart.
Be strong, fea j • not : behold y 0 u r G o d ■:;'/// come with
vengeance,
* See Jamieson's Vindication, vol. i. p. 83.
112 AN APOLOGY FOR THE
•vengeance^ even god zvilh a recompence ; he 'will
come, and save you. Then the eyes of the blind shall
he opened^ and the ears of the deaf shall be inls top-
ped. Is. 2S', 3—5-
Our Saviour expressly applies this prophecy
to himself, and closes it with saying, Blessed is
hCy whosoever shall not be offended in me. Mat.
II. 1 — 6. Christ therefore is the God that
should come with a recompence.
58.* The voice of him that crieth in the wilderness j Pre-
pare ye the way o/" Jehovah, make straight in the
desert a high-way for our God. Every valley
shall be exalted^ and every mountain and hill shall
be - made low ; and the crooked shall be- made
straight, and the rough places plain : and the glory
of the Lord shall be revealed, and all fiesh shall see
it together ; for the mouth of Jehovah hath spo-
ken it. Is. 40. 3 — 5. Compare Mark i. 3.
In this passage, like that in Plosea, are evi-
dently two Jehovahs made mention of.
1^*0 thou that tellest good tidings to Zion,get thee up
into the high mountains : O thou that tellest good
tidings to Jerusalem, lift up thy voice with strength :
lift it up, be not afraid; say unto the cities ofjudah,
Behold your God / Behold, the Lord God
will come ivith a strong hand, and his arm shall rule
for him : behold, his reward is with him, and his
work befcre him. Chap. 40. 9, 10. Compare this
passage with Rev. 22. 12. Behold, I come quick-
ly, and MY reward is with me, to give every man
according as his work shall be. What is said
of the Lord God in the former of these scrip-
tures, is expressly declared of himself by our
Saviour in the latter ; it should seem, therefore,
that Jesus Christ is the Lord God spoken of
by the Prophet.
60.* He — THE Lord God — shall feed his fiock like a
shepherd ; he shall gather the lambs with his arm,
and
DOCTRINE OF THE TRINITy. 113
and carry them in his bosoniy and shall gently lead
those that are with young. Ch. 40. 11. The shep-
herd in this verse, who is called the Lord God
in the context, seems to be no other than the good
SHEPHERD, who gave his life for the sheep. See the
tenth chapter of St. John's gospel.
61.* Thus saith the LjORDj the king 0/" Israel j and his
Redeemer, the Lord cf Hosts ; I am the first,
and I am the Last j and besides me there is no God,
Ch. 44. 6. — Compare Rev. 1.8./ am Alpha
and Omega, the beginning and the Ending,
saith the Lordy which is, and which was, and
which is to come, the /llmighty. — Again : — / am
Alpha and Omega, the first and the last.
Rev. I. II. — Also Rev. 22. 13, I am Alpha
and OuLGA, the beginning and the end, the
first and the last.
From these comparisons it appears, that Jesus
Christ is Isaiah's Lord, King of Israel, and
Lord of Hosts, the First and the Last.
62. Thus saith the Lord, The labour of Egy'pt, and mer-
chandise of Ethiopia, and of the Sabeans, men of
stature, shall come over unto thee, and they shall be
thine, they shall come after ihee, in chains they
shall come over ; and they shall fall down unto thee,
they shall make supplication unto thee, saying. Sure-
ly God is in thee, and there is none else, there is no
God. Verily thou art a God that hidest thyself
O God of Israel, the Saviour. Ch. 45. 14, 15.
This passage is usually applied to Jesus Christ by
the Fathers of the primitive church ; * thoiigii
the first part of the passage, I think, is applica-
ble to Cyrus only, or to the church.
62*'^ Look unto ME and be ye savedy all the ends of the
P earth ;
* See Tert. adv. Prax. c. 13. — Cyp- adv. Jud. 1. 2. c 6. —
Hippol. cont. Noet» sect. 4.— Patres Syn. Ant. adv. Paul, Samos.
—and others.
JH AN APOLOGY FOR THE
earth i for I a7nGoT>y and there is none else. I
have szvorn by ray self ^ the word is gone out of my
viouth in righteousness^ and shall not return-. That
unto me every knee shall bow, every tongue shall
szvear. Ch. 45. 22, 23. — Compare Rom. 14.
9 — 12. To this end Christ both died, and rose,
and revived, that he might be Lord both of the
dead and living. — For we must all stand before
the judgment- seat o/' Christ. For it is written.
As I live, saith the Lord, every knee shall bow
to ME, and every tongue shall confess unto God.—
Also in another place — At the name of Jesus
every knee shall bow. Phil. 2. 10.
Every person will draw the conclusion for
himself. See Lowth's Commentary on this pas-
sage, where it is applied in the same manner.
64.* Surely shall one say. In Jehovah have 1 righteous-
ness and strength : even to HIM shall men come,
and all that are incensed against HIM shall be
ashamed. /» Jehovah shall all the seed of Israel
be JUSTIFIED, and shall glory. Ch. 45. 24, 25.
This declaration of the Prophet seems well ex-
plained by that of the Apostle : — Of him, are
ye in Christ Jesus, who of God is made unto us
wisdom, and righteousness, and sanciification, and re-
demption ; that, according as it is written. He that
glorieth, let him glory in the LORD. i. Cor.
1. 30, 31. Is it not a fair conclusion from this
comparison, that Christ is the Jehovah spoken
of by the Prophet ? 1 think it is. Nor can this
conclusion be honestly evaded.
€>.^.* How beautiful upon the mountains are the feet of
him that bringeth good tidings, that publisheth peace,
that bringeth good tidings of good, that publisheth
salvation, that saith unto Zion, Thy God reign-
eth. Ch. 52. 7. This remarkable scripture is
applied to Jesus Christ by St. Paul, Rom. 10. 15.
It was applied also to the Messiah by both the anci-
ent
DOCTRINE OF THE TRINITY. 115
ent Jews> ' and Christians. * It follows, there-
fore, of course, that Christ is the God who
REiGNETH, in the language of the Prophet ; not,
surely, independent of his Father, but with hini,
as a son with a father. All powevy says he, is
given unto me in heaven and in earth.
66* This Prophet's wonderful prediction of our Savi-
our's sufferings, and consequent glory, must
not be passed over here without notice. And as
there are some parts of it obscure in our version,
I will transcribe it in bishop Lowth's nev.- transla-
tion :
*' Behold, my servant shall prosper;
*' He shall be raised aloft, and magnified, and very highly ex-
alted.
** As many were astonished at him ;
** (To such a degree was his countenance disfigured, more than
that of man ;
** And his form, more than the sons of men ;)
'* So shall he sprinkle many nations ,
** Before him shall kings shut their mouths ;
*' For what was not before declared to them, they shall see,
" And what they had not heard, they shall attentively consider,
" Who hath believed our report ;
" And to whom hath the arm of Jehovah been manifested ?
** For he groweth up in their sight like a tender sucker ;
♦• And like a root from a thirsty soil :
** He hath no form, nor any beauty, that we should regard him}
** Nor is his countenance such, that we should desire him.
** Despised, nor accounted in the number of men ;
** A man of sorrows, and acquainted with grief j
** As one that hideth his face from us :
" He was despised, and we esteemed him not.
** Surely our infirmities he hath borne :
*' And our sorrows, he hath carried them :
*' Yet we thought him judicially stricken ;
" Smitten
3 See Allix's Judgment, p, 33. * See do. p. 36.
"6 AN APOLOGY FOR THE
" Smitten of God, and afflicted.
" But he was wounded for our transgressions ;
" Was smitten for our iniquities :
" The chastisement, by which our peace is effected, was laid
upon him ;
** And by his bruises we are healed.
** We all of us like sheep have strayed ;
" We have turned aside, every one to his own way;
*' And Jehovah hath made to light upon him the iniquity of us
all.
" It was exacted, and he was made answerable, and he opened
not his mouth:
" As a Iamb that is led to the slaughter,
" And as a sheep before her shearers,
" Is dumb; so he opened not his mouth.
" By an oppressive judgment he was taken off;
" And his manner of life who would declare ?
" For he was cut off from the land of the living ;
** For the transgression of my people he was smitten to death.
" And his grave was appointed with the wicked j
" But with the rich man was his tomb.
** Although he had done no wrong,
" Neither was there any guile in his mouth ;
" Yet it pleased Jehovah to crush him with affliction.
*' If his soul shall make a propitiatory sacrifice,
** He shall see a seed, which shall prolong their days,
** And the gracious purpose of Jehovah shall prosper in his
hands.
*' Of the travail of his soul he shall see the fruit and be satisfied :
" By the knowledge of him shall my servant justify many ;
*• For the punishment of their iniquities he shall bear.
*' Therefore will I distribute to him the many for his portion ;
*' And the mighty people shall he share for his spoil :
*' Because he poured out his soul unto death ;
** And was numbered with the transgressors :
" And he bore the sin of many ;
" And made intercession for the transgressors.
That
DOCTRINE OF THE TRINITY. 117
That the Prophet speaks of Christ In this
whole passage, no Christian can reasonably doubr,
there being scarce a verse in the whole that is not
by the Holy Ghost in the New Testament ap-
plied to him. And though the latter Jews will '
not allow of this application, yet some of thein
not only do own, that their ancient Rabbins did
with one mouth confess these words were spoken
of Messiah the King; but also speak thus of
him : — " The holy, blessed God began to cove-
" nant with the Messiah when he created him,
" and said to him. The sins of Aose who arc
" laid up in secret with thee, will make thee to.
" come under an iron yoke, and make thee like
*^ to this young heifer, whose eyes are dim, and
^^ fill thy spirit with anguish ; and because of
" their iniquities thy tongue shall cleave to the
" roof of thy mouth: Wilt thou then undergo
" this condition for them ?
" The Messiah said, I undertake it with the
** joy and exultation of my heart, on this con-
" dition, That not one of Israel may perish, and
" that not only they may be saved who live in my
" days, but also they who are dead from the days
" of the first man to this very day. And again,
" when God created the world, he held forth his
" hand under the throne of glory, and created
" the soul of the Messiah, and his company, and
" said to him. Wilt thou head and redeem my
" sons after six thousand years ? He answered
" him. Yes. God said to him, If so, wilt thou
" bear chastisements to expiate their iniquities,
" according to what is written, Is. ^2- 4- Sure^
" /)' he hove our griefs ? He answered, I will en-
" dure them with joy," Whence three things
are observable :
I. The ]^\^z were acquainted with the Father's
lis AN APOLOGY FOR THE
covenant with Messiah concerning his sufferings
for the sins of the people.
i. They believed their Messiah was to suffer
for their sakes, to make atonement for their sins,
3. He was to be the salvation of all from the
beginning to the end of time. ^
67. I'hy Maker is thine husbandj the Lord of Hosts
is his name. Ch. 54. 5. — Compare this with John
3. 1^. He that hath the bride is the bridegroom.
If the Lord of hosts is the husband of the
church : if Christ also is the bridegroom of the
church :* and if the church cannot have two hus-
bands : will it not follow that Christ is the Lord
of hosts ?
^%. Behold:, I have given him for a witness to the people j
a leader and commander to the people. Is. 55. 4»
Part of this chapter is applied by St. Paul to Jesus
Christ in the 13 chapter of Acts, and the anci-
ent Jews understood the whole of the Messiah. *
69.* Who is this that comcth from Edojn, with dyed gar^
mentsfrom Bozrah ? this that is glorious in his ap-
parel, travelling in the greatness of his strength l"
I that speak in righteousness^ mighty to save.
Wherefore art thou red in thine apparel, (^nd thy
garments like him that treadeth in the wine-fat f
I have trodden the wine-press alone, and of the
people there was none with me : for I will tread
them in mine anger, and trample them in my fury,
and their blood shall be sprijikled upon my garme7its,
and I will stain all my raiment. For the day of
vengeance is in my heart, and the year of my re-
deemed is come. And I looked, and there was none
to
5 See Whitby on Acts 8. verse 32.
The Targum of Jonathan interprets this description of the sufFer-
ings of Christ, as we Christians do. See Prideaux's Connection,
part 2. b. 8, p. 581, 582.
' See Allix's Judgment, p. 55.
DOCTRINE OF THE TRINITY. 119
to help ; and I wondered there was none to uphold -
therefore mine own arm brought salvation unto me,
and my fury it upheld me. And I will tread down
the people in mine anger^ and make them drunk in
my fury, and I will bring down their strength to
the earth. Ch. 6^. i — 5.
This remarkable scripture is applied to our
blessed Saviour by the best Commentators, and
is expressive, not only of his pre-existence, but
also of his more than human power. Language
like this ill becomes a mere mortal man, especi-
ally a man of the meek and lowly character of the ^
Messiah.
It is the more likely that this passage is appli-
cable only to the Messiah, because all the three
persons of the Divine Nature are expressly men-
tioned in the following part of the chapter. Mes-
siah is called the Angel of God's presence, and the
people are said to have rebelled and vexed his Ho-
hY Spirit, which he had put within them. Mes-
siah, therefore, may well be supposed to be the
person introduced in the above sublime dramatic
representation. '
70. I am sought of them that asked not for me; I am
found of them that sought me not : I said. Behold
me, behold me, unto a nation that was not called by
my name. 1 have spread out my hands all the day
unto a rchcUious people. ' Ch, 65. i, 2. This pas-
sage is most commonly applied by the Christian
fathers to our Saviour. If it is justly applied, it
will prove him to be the God who spake the
words.
Micah,
7 See Knight's Sermons on the Dh'lnity of Christ, where this
meaning is ably vindicated, p. 172 — 186. Consult Lovvth's Com-
mentary on the place, and his observations on the 9th verse. The
Av.gel of his presence sa--ved them, where he speaks of the appearances
of Christ before bis incarnation. See too bishop Lowth's notes.
This learned Prelate applies it iii the same manner.
• See Knight's Sermons on the Divinity of Christ, p. 1S6— 190
I20 AN APOLOGY FOR THE
Micah, the prophet, who lived upwards of 700
years before the birth of our Saviour, foretold, not
only the place of his birth, but his pre-existence, and
eternal generation :
71.* But thoUy Bethlehem Ephratah, though thou he little
among the thousands of Judahy yet out of thee shall
he come forth unto me^ that is to be ruler in Israeli
WHOSE GOINGS FORTH huve been from of old,
FROM EVERLASTING. Ch. 5. 2. This remark-
able passage was always applied to Messiah by
the ancient Jews, as well as the Christian fa-
thers, and it contains a full and satisfactory proof
of his pre-existence, and a probable proof^ at
least, of his eternal existence. ^
* I add too, that in ch. 2. 13, it is probably Messiah, who is
called King Jehovah. — The Chaldee Paraphrase has this text
thus : — " Whose name was said from eternity, from the days of the
*' age." The Syriac:'-'* Whose going forth is from the be-
** ginning, from the eternal days." The Arabic: — " Whose
** out-goings in Israel are from everlasting days." The Greek :
— " And his goings forth from the beginning, from the days of
•' eternity."
The Jews couple this phrase, and that in Ps. 72. 17, — His
name shall be continued as long as the sun — together, and say, — " His
" name was Son before the sun was made ;" and understand both of
the Messiah. See bishop Chandler's Defence of Christianity, p.
153, and Waterland's Eight Sermons, p. 239, 240.
Bishop Newcome translates the phrase : — ^nd his goings forth have
been from of old, potn the days of hidden ages.
See Prideaux's Connection, part 2. b. 8. p. 582, and Lowth
upon the place.
DOCTRINE OF THE TRINITY. - 121
SECTION V.
Information concerning the MESSIAH, from Jeremiah, Ezekiel, Daniel,
Joel, Haggdi, Zechariah and Malachi.
JEREMIAH began to prophesy 630 years before
Christ, and continued in that oifice upwards of 40
years. The person and character of our Saviour are
the objects of at" least tv/o of his predictions. But there
is one place in his book, by wliich, wh^n compared with
others, we may, indirectly, be assured, that Messiah
should be more than man. I will quote it at large.
72.* 'J'hus saith the Lord y Cursed he the man that
TRUSTETH IN MAN, aud makctb flesh his arm, and
whose heart depart eth from the Lord -, for he shall
he like the heath in the desert, and shall not see when
good Cometh; hut shall inhabit the parched places in
the wilderness, in a salt land and not inhabited.
Blessed is the man that trusteth in the Lord, and
whose hope the Lord is -, for he shall he as a tree
planted by the waters, and that spreadeth out her
roots by the river, and shall not see when beat com-
eth, hut her leaf shall he green, and shall not he care-
ful in the year of drought, neither ihall cease from
yielding fruit. Jeremiah 17. 5 — 9. The gene-
ral tenor of scripture is, that we should trust in
Christ. Here is a curse denounced upon every
one who trusteth in man. Christ, therefore,
is more than mere man, or the scripture issues
contradictory injunctions.
The two predictions concerning the person and
character of our Saviour, just mentioned, are very
remarkable, and of considerable importance in the con-
troversy on the dignity of Messiah. It will be needful
to produce them both.
Q^ 73.* The
tit AN APOLOGY FOR THE
73.^ The first runs thus : — Behold, the days rome, saith
the Lord, that I ivill raise unto David a p.ighte-
ous BR A^^CH J and a KING shall reign and prosper,
and shall execute judgment and justice in the earth.
In his days Judah shall be saved, and Israel shall
dzvell safely : and this is his name 'whereby he shall
be called. The Lord our righteousness. Ch.
23. 5^ 6.
74' The second thus : — /// those days, and at that time,
will I cause the branch of righteousness ta
grow up unto David ; and he shall execute judg-
?nent and righteousness in the land. In those days
shall Judah be saved, and yerusalem shall dwell
safely, and this is the name zvherezvith he shall be
calledj The Lord our righteousness. Ch. 33.
16.
The former of these passages is decisive in favour
of the divinity of our blessed Saviour, if we admit
of the present translation. But then we are told by a
learned man, that the vulgar rendering is not accurate,
and that it ought to be translated — This is the name by
which Jehovah shall call him, Our Righteousness. Now,
it appears to me, that there are some substantial reasons
for supposing, that our translation is the only just one,
and that no other can be supported without doing vio-
lence both to the text and context. The text is,
: i^pi^i mn^ \^"ip^ 'Wi^ '\12'^ n]i
Our Bible-translation is, yf;?^ /i?u/j" ^/^ name whereby he
shall be called, Tn^ Lord our Righteousness.
Dr. Blayney gives the above new transladon, and
then he adds the following note : — '' I doubt not but
*^ some persons will be offended with me for depriving
'^ them by this translation of a favourite argument for
*^ proving the divinity of our Saviour from the Old
*^ Testament. But I cannot help it : I have done ic
'^ with no ill design, but purely because I think, and
*' am morally sure, that the text, as it stands, will not
" properly admit of any other construction. The
Seventy
DOCTRINE OF THE TRINITY. 123
" Seventy have so translated before rne, in an age
" when there could not possibly be any bias of pre-
" judice either for or against the before mentioned
" doctrine ; a doctrine which draws its decisive proof
" from the New Testament only. In the parallel passage,
**' Ch. 53. 16, the expression is a little varied, but the
" sense according to a just and literal translation is pre-
*^ cisely the same : — And this is he 'cishoiu Jehovah shall
" cally Our rightj-ousness,"
Our translation of this parallel text is nearly the
same as that of the former. The original is —
: "lipTii mn*' n^ Nip*' "t^l's* n\)
The translation : This is the navie zvherezvith she shall
he called^ The Lord our Righteousness. This is
the parallel place, and might properly be rendered —
This is the name wherewich he shall be called, not she.
The Lord our Righteousness.
It is remarkable, however, that the Septuagint fli-
vours Dr. Blayney's nev/ translation, and that the origi-
nal Hebrew will admit cither of the new or old. This
being the case, and the Septuagint favouring the new
one, is a very considerable circumstance in its favour.
Their words are : — Kui thto ro c-joij.a avrn, 0 ■,'.y.Ks7ei uvto-j
Kv(^iog, luaehy. — Aud this is the navie of hi)ii, zvhich the
Lord shall call him. Righteousness.
But I have an objection to placing an implicit confi-
dence in this Greek transladon, more especially on the
Prophets. For in that famous passage, Is. 9. 6. Unto
us a child is I^a-h, &c. some of the copies of that ver-
sion miserably malm and curtail the text, while the
original, and several of tlie other translations preserve the
place entire. * It appears to me, that not being able to
conceive,
* " The Septuagint version of Isaiah is not so oIJ ss that of the
Pentateuch by a hundred years and more ; having been made in
all probability after the time of Antiochus Epiphanes. — And it
unfortunately happens, tliat Isaiah has had the hard fate to
meet with a Translator very unworthy of him, there being hardly
any book of the Old Testament so ill rendered in that version as
124 AN APOLOGY FOR THE
conceive, how such hio-h tides should belong- to Mes-
siah, the translator of that book has taken the liberty of
abridging, or curtailing them, and has left only such as
were agreeable to his own ideas of Messiah's character.
But tliis, the reader will observe, is snaking scripture,
and not translating it. A translator has no riglit to
deviate from the original, nor to represent things other-
wise than as they really are in the copy.
All the other translations of this passage are favoura-
ble to ours. — The Vulgate has it : And this is the name
which they shall call him, The Lord our Just One,
The Syriac : And this is his name by which they shall
call him. The Lord our Righteousness.
The Arabic : And that is the name by which they
shall name him., The Lord Righteousness.
The Chaldee Paraphrase differs somev/hat from
them all : This is his name by which they shall call him.
Righteousness shall be to us from before the Lord in his
days.
From the above considerations on the Septuagirr,
and a comparison of all these other translations widi the
original Hebrew text, I conclude that our common ren-
dering is the only true and legitimate one.
Besides ; it is extremely probable, that the Jews
should understand their ovv^n phraseology as well or bet-
ter than we can understand it for them at this distance
of time. And we do not find that they translated this
phrase, The Lord our Righteousness, in any other
way than we do 3 * onlv they explained it away, as they
do all the other scriptures which affect their views of the
Messiah. Nay, they are so far from varying from t ur
vulgar translation of the passage in question, that they
expressly say the, name of the Messiah was to be Jeho-
vah
<' this of Isaiah. Add to this, that the version of Isaiah, as wclJ as
•' other parts of the Greek version, is come down to us in a bad con-
** dition, incorrect, and with frequent omissions and interpolaticns."
Bishop Lowth's Prelim : Disstrt. to Isaiah p, fc6i
'■^ See Allix's Judgment, p. 408.
DOCTRINE OF THE TRINITY. 125
VAH OUR Righteousness. ' This is so clear and sa-
tisfactory, that even Socinus himself could not deny the
propriety of the translation, though, like the Jews, he
evaded the force of it, though in a different way.
Our translation is, moreover, greatly strengthened by
having recourse to the context, which appears to me
higiily to favour our vulgar rendering. For it is the
Lord Almighty, the Fatiier of our Lord, who is speak-
ing, and speaking only of the righteous Branch, de-
scribing him, and telling how he shall be called. Be-
hold, the days come, SAITH THE LORD, thai I will
raise unto David ^z righteous branch, and ^ k i n c shall
reign and prosper, and shall execute judgment and justice in
the earth. In his days Judah shall be saved, and Israel
shall dwell safely : and this is his Jiame whereby HE shall
be called. The Lord our Righteousness. It is the
Lord himself who speaks, and not the Prophet, and
tells us what the name of this king should be whom he
was about to raise up for the salvation of his people.
His
' Let the Reader by all means consult the excellent Bishop Pearson
on the Creed, p. 148, 149, where this is proved with great ability.
He says the Jews constantly attribute the name Jeho-vah to the
Messiah from this one particular text : as in the Sepher Ikkarim,
1. 2. c. 8. i2pTi ^^ rVt'r:i'n UV nn^n Mlp**"!, The Scripture
calleth the name of the Messias, Jehovah our Righteousness. And
in Midrasch Tillim on Ps. 21.
r\^r\^ iMnp-* -^^i< )dv: np i^riD n^-jcn ibom m2v nn"^
God calleth the Messiah by his own name, and his name is Jehovah ;
as it is said, Ex. 15. 3. T/je Lor^ is a man o/ivar, yc/jovat? is /jis
name. And it is written of the Messiah, Jer. 23. 6, Jnd this is
the name 'which they shall call him, Jeko'vah our righteousness. Thus
Echa Rabati, Lam. i. 6. "I^pl^i r-\'\7}'' IKip^ -|£72s4 IQC^ r\\\ yCf
inw n'\r\\ ?<ax bh^ n^t:;^ bZ' ice; no— what is the name
of the Messias ? R. Abba said, Jehovah is his name ; as it is said,
Jer. 23. 6. uind this is the na?ne nuhich they shall call him, ]z\io-
VAH OUR RIGHTEOUSNESS. The samc hc reports of Rabbi Levi.
— See the whole note for a defence of this interpretation against the
Socinians,
J 26 AN APOLOGY FOR THE
His name should be, and his nature should correspond
with his name, Jehovah our Righteousness.
It ought not to be forgotten too, that this view of the
passage is more agreeable to all the parallel scriptures.
Surely shall one say, //z Jehovah have I righteous-
ness AND strength : even to him shall men come : and
all that are incensed against him shall be ashamed. In
Jehovah shall all the seed of Israel be justified, and
shall glory. * Are these words applicable to any other
but Jesus Christ? If not, then Jesus Christ is the
Jehovah in whom we have righteousness and
strength. He is the end of the lazvfor righteoxjs-
N£ss to every one that believe thy ' — being made of God unto
uszvisdom, righteousness, sanctificntion, and redemption:
ihat according as it is ivritten, FIe thai glorieth let
him glory /;/ the Lord.* Compare 2 Cor. 5. 21.
From all these considerations I conclude, that our
vulgar translation of this text is the only, just one, and
tliat it contains an unanswerable argument for the divi-
nity of our blessed Saviour, at least so far as the appli-
cation of the term Jehovah is a proof of that divinity.
The candid reader will weigh the reasons here pro-
duced, and judge according to evidence. '
Kzekiel
♦Is. 45. 2^, 25. — 5 ]^om. 10. 4.
* I Cor. I. 30, 31.
' Consult the Appendix to Dr. Eveleigh's two Sermons on the
Trinity. " Jer. 23. 5. 6. relates to tiie Messias in the judgment
" of all the ancient Jews. Our Socinians will not allow this; but
*' rather than own that the Messias is named God, they refer the
♦' title of, The Lord our Ri g hteousn ess, to the people there
" spoken of."
Allix's Judg. p. 418.
Consult Lowth's Commentary on the place, whera he says,
*• Messiah shall be what his name imports. Pie shall be Jehovah,
" or the true God, and our rigl^teousness, or the mta.\is oi o\xr ]\is-
'* tification. — The title of Jehovah is elsewhere given to the
" Messiah by the Prophets : iJee Is. 40. 10; 48. 17; Hos. i. 7.
•* Zech. 2. 10, II ; Mai, 3. 1." Consult for the Jewish applica-
tion of Jehovah our righteousness to Messiah, Martini Pugio
i'iJei, p. 517; and Jamieson's Vindication, vol. i. p. 81, 82.
DOCTRINE OF THE TRINITY. 127
Ezeklel prophesied in Babylon while Jeremiah did the
same in Judea. He lias spoken sparingly of the person
of Jesus, but yet he is not altogether silent concerning
him.
75. I zvill set up one Shepherd over my Jiockj and he shall
feed them, even my servant David: he shall feed
them, and he shall be their Shepherd, And I the
Lord will be their God, and my servant David a
Prince amon^ them : I the Lord have spoken it.
And — I will raise up for them a Plant of Renown. ^
Contemporary with Jeremiah and Ezekiel was the
prophet Daniel. He seems to have been favoured with
as large a share of the Spirit of inspiration as almost
any that went before, or that came after, till John the
Baptist arose. Indeed his predictions are so particular
and distinct, that some have contended they were writ-
ten since the events took place.
•76. His account of the stone cut out of a mountahi zviih-
o'.it hands seems to imply something supernatural,
either in the person of our Saviour, or in the mode
of his advancement to universal empire. '
77.* I sazv in the Jiight visions , and, behold, one like the
SoM OF MAN came ivith the clouds of heaven, and
came to the ANCIENT OF DAYS and they
brought him near before him. And there vi'as given
him dominiouy and glory, and a kingdom, tha'j-
ALL PEOPLE, NATIONS, AND LANGUAGES SHOULD
SERVE him: his dominion is an everlasting domi-^
nion, which shall not pass azViiy, and his kingdom,
that which shall not be destroyed. Ch. 7. 13, 14.
This is a prediction of Messiah's kingdom, and
that all people, nations, and languages should
serve
* Ez. 34. 23, 24, 29. Wc have the same ideas in the thirty
seventh chapter, where Messiah is called the Shepberdy the Prince,
and the King oF his people, together with God's Servan: David.
See Lowth's Commentary on Ez. 57. 22.
5> Dan. 2. 34, 35, 44, 45. Sec Bishop ChandL'r's Defence ci"
Christianity, p. \zz.
128 AN APOLOGY FOR THE
serve him. Does not this imply religious hom-
age ? And is this homage consistent with the cha-
racter of simple humanity ? Consult Lowth's
Commentary on this remarkable passage.
78. O Lord our God, hear the prayer of thy servant, and
his supplications, and cause thy face to shine upon
thy sanctuary that is desolate, for the Lord's
SAKE. Ch. 9. 17. For the sake of the Messiah
hear the prayer of thy servant. The Socinians
will say, this is an idiom of the Hebrew language.
It may be so: but when the general sense of the
holy scriptures is considered, I think it will bear
the sense here put upon it. It is not of any great
consequence, however, in what manner it is un-
derstood. See Lowth's Commentary on the place,
where he understands it in the same manner.
" For the sake of the Messiah, known by the
" title of the Lord among the Jews; see Ps.
" no. I. and called Messiah the Prince, verse
** 25th. of this chapter."
The information which the archangel Gabriel gave to
Daniel, more especially with respect to the atonement
Messiah should make for sin, seems strongly to imply,
that he should be more than man : for no mere man
could make atonement for the sins of man. The So-
cinians are so sensible of this, that they universally re-
ject, not only the divinity, but also the atonement for
sin, v.'hich he made by the shedding of his blood. Let
the reader peruse the passage, however, and judge for
himself whether it doth not contain the doctrine of
atonement.
79. " Seventy precise weeks are upon thy people, and
" upon thy holy city, to restrain the apostacy,
" and to put an end to sins, and to expiate ini-
" quity, and to bring in the righteousness of ages,
" and to seal the vision even of the prophet, and
" to anoint the holy of holies. Yet know and
" understand, from the going forth of an edict
« to
DOCTRINE OF THE TRINITY. 129
*' to rebuild Jerusalem until Messiah the prince,
" shall be seven weeks, and threescore and two
" weeks ; it shall be rebuilt, the streets and their
" v/alls, in the narrow limit of the times : then
" after the threescore and two weeks shall Mes-
" siah be Cut off; and thouo;h none shall be for
" him, the people of the Prince that cometh
^' shall destroy the city and the sanctuary; so
" that they shall cut down as with an inundation,
" and even to the end of a decisive war shall be
<^ desolations. Yet one week shall make a firm
" covenant with many, and the midst of the
" week shall cause the sacrifice and the meat-of-
^^ fering to cease; and when upon the border
" shall be the abomination of desolation, that
" which is decided, until the full accomplishment,
*' shall be poured upon the desolate. *
About 550 years before the Son of God was born,
lived the prophet Haggai, who clearly predicted the
Saviour's advent.
80. Thus saith the Lord of hosts, 2>/ once, it is a little
while., and I will shake the heavens, and the earth,
and the sea, and the dry land; and I zvill shake all
nationsy and the Desire 0/ ail nations shall come :
and I will fill this house with glory, saith the Lord
of hosts. The silver is ?nine, and the gold is mine,
saith the Lord of hosts. The glory of this latter
house shall be greater than of the former., saith the
Lord of hosts : and in this place will I give peace,
saith the Lord of hosts. *
Zechariah was contemporary with Haggai, and he
describes the person of our Saviour under more figures
tlian one. ^
R 82.* Sing,
* Dan. 9. 24 — 27. This is Wintle's new translation, which may
be compared with the common one. It is not easy to render the
passage in intelligible English. See Lowth's Com. for a good
explanation of this ditiicult passage.
* Hag. 2. 6—9. See Allix's Judg. p. 358.
I30 AN APOLOGY FOR THE
8i.* Singy and rejoice ^ O daughter of S ion: for loy I
comey and I "will dwell in the midst of thce^ sailh
the Lord. And many nations shall be joined to
the Lord in that dayy and shall be my people: and
I vjill dzvell in the midst of thee^ and thou shalt
knozv that the Lord of hosts hath sent me unto
thee. ' Jehovah speaks and declares that the
Lord of hosts had sent him. These can be no
other than the Father and the Son.
82. Thus saith the Lord of hosts — Behold^ I will bring
forth MY SERVANT, THE BrANCH. Ch. 3. 7, 8.
Here the Lord speaks, and declares that he will
bring forth his Servant, the Messiah, whom he
calls the Branch -y which is sometimes translated
the Easty and in St. Luke the Day-Spring.
83. Thus speaketh the Lord of hosts, saying. Behold
the MAN whose name is the Branch, and he shall
grow up out of his place, and he shall build the tem-
ple of the Lordy and he shall bear the gloryy and
shall sit and rule upon his throne, and he shall
he a PRIEST upon his throne, and the counsel of
p)eace shall be between them both.* Messiah was
to be both a King and a Priesty and the counsel
of peace was to be between the Father and his Son,
the Messiah.
84. Rejoice greatly, O daughter of Zion ; shout y O daugh-
ter of Jerusalem : behold y thy King cometh unto
thee : he is justy and having salvationy lowly y and
riding upon an ass, and upon a colt, the foal of an
ass. Ch. 9. 9. Messiah is often spoken of in scrip-
ture as the King of Israel; see Ps. i. 7; Jer.
23. 5; ibid. 30. 9; Hosea 3. 5; John i. 49;
and
3 Zech. 2. 10, II. This was always referred to Messiah by the
ancient Jews. See Allix's Judgment, p. 37, and Pearson on the
Creed, Art. 2. p. 149.
♦ Zee. 6. 12, 13. Both Philo and Jonathan refer this passage to
the Messias. See Allix's Judg. p. 408, and Fleming's Christo-
logy, vol. I. p. 249.
DOCTRINE OF THE TRINITY. 131
and compare Mark 11. 10 j and Luke 19. 38.
85. I ivill strengthen them in the Y^OKXi^ and they shall
walk up and down in Yi.1% name^ saith the Lord.
Ch. I. 12. Is this an idiom of the Hebrew lan-
guage, or is it expressive of two Jehovahs^ the
Father and the Son ?
86.* And I said unto them^ If ye think good.t give me 7ny
price ; and if not if or bear ; so they weighed for my
price thirty pieces of silver. And the Lord said
unto ME, Cast it unto the potter ^ a goodly price
that I was prized at of them ! And I took the
thirty pieces of silver^ and cast them to the potter in
the house of the Lord. Ch. 11. 12, 13. Mes-
siah is here again evidently distinguished by the
mm^ Jehovah. Compare Mat. 27. 9, 10.
S7. I will pour upon the house of David, and upon the in-
habitants of Jerusaleniy the Spirit of grace and of
supplications, and they shall look upon me whom
they have pierced, and they shall mourn for him,
as one mournethfor his only son, and shall be in
bitterness for him, as one that is in bitterness for
his first-born. Ch. 12. 10. It is the Lord that
speaks in this passage, and declares himself to be
the person whom the Jews should pierce. Com-
pare John 19. 37.- See Lowth's Commentary on
the place, who applies it in this manner, and refers
toGrotiiis, Pearson, and Chandler, as of the same
opinion.
88.* Awake, O szvord, against my Shepherd, and
against the man that is my fellow, saith the Lord
OF HOSTS; smite the shepherd, and the sheep shall
he scattered, * Ch. 13. 7.
R 2 90.* And
5 This expression — The man that is my fellow — is well explain-
ed by that of St. Paul, Phil. 2. 6, where the Apostle szys—^ha
being m the form of God, ttiought it not robbery to bs e qjj a l with
God. The original word is "'Jn^Dj; contribu!is, vel coequalis—
my felloe, or my equal. The expression occurs no where, but in
tlus verse, and in the book of Lgviucus. In one t?xt ii is explained
132 AN APOLOGY FOR THE
89.* And //^(? Lord MY God " shall come, and all the
saints ivith thee. Zech. 14. 5. or with him.
This is explained by a multitude of passages in the
New Testament, where Christ is represented as
coming to judge the world, attended with his
mighty angels. Christ therefore is the person
who is here denominated. The Lord my God,
Compare Matt. 16. 27525. 31; and Mark 8.
38. See Lowth on the place.
Malachi was the last of the Prophets. He lived near
400 years before Christ. One of his predictions of
Messiah is very remarkable.
5c.* Behold, I 11- ill send my Messenger-, and he shall
prepare the in-ay h fore me; and the Lord whom
ye seek shall suddenly corne to his temple, even the
Messenger of the covenant, whom ye delight in ;
behold y he shall come^^ saith ihe Lord o/" hosts.
Ch. 3. I.'
9 1 . Unto you thai fear my name shall the Sun o/'righte-
ousNESS arise with healing in his wings. * Our
Saviour announces himself as the Light of the
world, John 9. 5, agreeable to this prophetic
character.
by brother, or partaker of the same nature. In the other place, I
believe, it will be found to signify, net barely a neighbour, but an
equal; one who stands upon the same level, with regard to the
claims of equity, and the common rights of life. — In either sense
it militates strongly for the divinity of our Lord Jesus Christ. See
Hervey's Theron and Aspasio, let. 8.
" The original Hebrew word," says Dr. Eveleigh, " will justify
" any inference concerning the equality of the persons compared,
'* which may be drawn from the word Fellonu iu our translation. —
" The expresMon means the same as Zech. 2. S — 11, where the
•' Father and the So!i arc equally stiied Lord of Hosts."
' Mr. Whitalcer in his Origin of Arianisra, p. zi8, considers
Messiah as the speaker in this passage. If the conjecture is just,
Messiah is the Lord of hosts.
^ Mai. 4. 2. This was applied to Messiah by the ancient Jewj,
See AHix's Judgment, p. 44.
DOCTRINE OF THE TRINITY. 133
SECTION VI.
Observations on the name JEHOVAH, and the invisih'diiy of the
DIVINE BEING.
.(-►»®®|<^^^^^>-l^i©»««:
THESE are some of the most clear and striking
prophecies, contained in the Old Testament, con-
cerning the person of our blessed Saviour. There arc
many others, dispersed up and down that wonderful
volume, ■ which indicate various other circumstances
concerning both his person, offices, and kingdom, that
are not necessary to be produced in the present inquiry.*
It will, however, throw considerable light upon the
subject, if v/e attend to the most remarkable supernal
tural
9 An epitome of these prophecies I will insert into this note : —
1. The time of our Sai'iour's coming was predicted. Gen. 49 10.
— Dan. 9. 24. — and Hag. 2. 3 — 9. — 2. The place of his birth,
Mic. 5. 2, — Mat. 2 8. 3. That he should spring from David,
Is. 9. 6, 7. — Luke I. 26, 27, 32. 4. That he should be born
of a virgin. Gen. 3. 15.— Is. 7. 14. — Luke i. 27, 35. — 5. That
he should have a forerunner, Is, 40. 3. — Mai. 3. 1. — Luke 3. 4.
— Mat. 3. I. 6, That he should work miracles. Is. 35. 4, 5.
— Mat. II. 5. 7. That he should come with great meekness.
Is. 42. 1, 2, 3. — Mat. 12. 17 — 21. 8. That he should enter
Jerusalem on an ass, Zee. 9. 9. — Mat. 21. 4. 9. That he
should be betrayed by one of his own disciples, Ps. 41. 9. — Mat.
26 47. 10. That he should be sold for thirty pieces of silver.
Zee. II. 12. — Mat. 26. 15. II. His sufferings are described
like an history. Is. 53. — Mat. 26 and 27.- 12. His burial was
predicted, Ps. 88. 4, 5, 6. — Is. 53. 9 — Mat. 27. 60. 13.
That he should rise again, Ps. 16. 9. — Mat. 28. 6. 14. That
his resurrection should be on the third day, Hos. 6. 2. — Mat. 27.
63; and 28. 6. 15. That he should establish a new law, Jer. 3i«
31. — Heb. 8. 8. 16. The he should abolish the old sacrifices
and be the author of a new sacrifice, Mai. i. 10, il. — Luke 2Z.
\g. — Heb. 13. 10. 17. That the Jews should be cast off. Is.
50. I, 2. — Acts 13. 46; and 28. 25— zi?. 18. That the Gen-
tiles should become the people of God, Ps. 2. 8. — Hos. i. 9. —
Rom. 10. 18. — Ibid. 9. 26. 19. That he should come with all
his saints, Zcch. 14. 5. — 2 Thess. i. 7, S. 20. That he shall
yeign forever, Dan. 7. 13, 14.— Luks i. ^i.
134 AN APOLOGY FOR THE
///ra/ appearances, recorded in the writings of Moses,
and the Prophets i for, they seem to me, to convey
very strong evidence, not only for our Lord's pre-ex-
istence, but also for his supereminent dignity and glory.
Some of these we will now therefore attend to. But,
in order to do this with greater effect, it will be proper
to make these two observations : first, that the name
Jehovah is never applied to any merely created being:
and, secondly, that no man hath seen God, the Father, at
any time. These tv/o assertions are both founded upon
the plainest declarations of holy writ.
I. Thus, with respect to the former it is said, I AM
THAT I AM. '^ihus shall thou say unto the children
of Israel.^ I AM hath sent me unto you. Ex. 3. 14.
1. God commanded Moses to say unco the children
of Israel, Jehovah^ the God of your fathers y &c. hath sent
me unto you : this is my name forever ^ and this is my me-
morial unto all generations. Ex. 3. 15. That this last
clause relates to the name Jehovah, and not to his
merely being the God of Abraham, &c. appears by
comparing it with the former verse, and also with Ro-
sea 12. 5. Jehovah, /i?<? Go^ of hostSj Jehovah is his
memorial.
3. Abraham called on the name <?/" Jehovah, the ever-
lasting God. Gen. 21. 23- Hence it should seem, Jeho-
vah, and EVERLASTING GoD, are synonymous and
convertible terms.
4. T'hcu hast avouched Jehovah this day to he thy
God — and Jehovah hath avouched thee this day to be
his peculiar people. Deut. 26. 17, 18.
5. That thou may est fear this glorious and fearful name,
Jehovah thy God. Deut. 28. 58.
6. Jehovah is thy name forever '. Jehovah is thy
memorial from generation to generation. Ps. 135. 13.
7. Jehovah is the true Gcd, he is the living Gody and
an everlasting^ King. Jer. 10. 10.
8. /tfz« Jehovah, that is my name^ and my glory will
I not give to another. Is, 42. 8,
9. I am
DOCTRINE OF THE TRINITY. 135
9. I am Jehovah, and there is none elsey there is no
God besides me. Is. 45. 5.
10. T'hoUy whose name alone is Jehovah, aj't the
■most hi'^h over all the earth. Ps. 83. 18.
1 1. Jehovah is a man of war : Jehovah is his name.
Ex. 15. 3.
Besides these passages, where the name of Jehovah
is appropriated to the Divine Being, there are many
others, where the same term is used to assert his su-
preme power and authority, glorying and triumphing
in it as his distinguishing character. The folio v/ing may
be suScient : —
1. If even I dm Jehovah J and besides me there is no
Saviour. Is. 43. 1 1.
2. I form the lights and create darbies Sy I make peace
and create evil : I Jehovah do ail these things. Is. 45. 7.
3. IVho hath declared this from ancient time ^ Have not I
Jehovah ? and there is no God else besides me. Is 45. 21.
4. Beholdy I am JehovapI, the God of all flesh : Is there
any thing too hard for me? Jer. 23- 27-
5. I am Jehovah ; I change not. Mai. 3.6.
6. All the gods of the nations are idols : but Jehovah
made the heavens. Ps. 96. 5.
■7. Against all the gods of Egypt 1 will execute judg-
went: I am Jehovah. Ex. 12. 12.
From these several texts of holy writ, it is evi-
dent, that the name Jehovah is peculiar to the Supreme
Being. It is equally evident, from various other pas-
sages, that it is frequently applied to Messiah. Messiah
therefore is possessed of real and proper divinity.
The latter observation I proposed to make, was, that
no man hath seen God, the Father, at any time. The
scripture is as positive upon this as the former. Thus
St. John : —
1. No man hath seen God at any time j the only begot-
ten Son, zvho is in the bosom of the Father , he hath dcclar-^
ed him. John i. 18.
2. Again, our Saviour himself; — Not that any man
hath
13^ AN APOLOGY FOR THE
hath seen the Father, save he who is of God, he hath
seen the Father. John 6. 46.
3. St. Paul calls the Father, The King eternal, immor-
tal, INVISIBLE. I Tim. I. 17.
4. And again, speaking of the same blessed Being,
he says, IVho only hath immortality, dwelling in the light
which no man can approach unto, whom no man hath
SEEN, or CAN SEE. I Tim. 6. 16.
5. Again: — The invisible God. Col. i. 15.
6. And, lastly : — Him who is invisible. Heb. 1 1. 27.
From these six declarations, I deduce an argument,
thac Christ is more than man. For if no mere man hath
ever seen the Father, or can sf^e him^ and if Jesus Christ
hath seen that glorious Being, which he declares he has -,
then it will follow, that Jesus Christ is more than mere
man.
In conformity with these two observations, it was the
general opinion of the Ancients, both Jews * and Chris-
tians, that all the appearances of God under the Old
Testament dispensation, and even from the beginning of
the world, were made by the Loi^os, the eternal Son of
the eternal Father j nay, that the world itself was cre-
ated by this august Person. A few of these manifesta-
tions of the Son of God to the world we will therefore
proceed to particularize.
* " R. Menachem — and his authors teach constantly, that it was
*' the Shekinah (the Logos) which appeared to Adam after his sin,
" and made him some clothes, fol. 59. col. 4. That it appeared
*' to Abraham, fol. 35. col. 2. That it appeared to Jacob at
*' night, fol. 3.'). col. 2. And to the same upon the ladder, fol.
•" 41 and 42. That it appeared to Moses, Exod. 3. fol. 55. col.
" 2. And to the people upon mount Sina, fol. 56. col. 2. That
*• it spake to Moses, and gave the Law to the people, fol. 57. col.
♦' 2 and 3. fol. 58. col. i. and fol. 84. col. i and 2, They
*' say, that the Shekinah alone was intrusted with the care and con-
** duct of Israel, fol. 28. col. 3. and fol. 153. col. 2.
AUix's Judgment, p. 165, 166.
** The Jews in the ages next to the Paraphrases assert, that God
" descended nine times, and that the tenth time he shall descend in
" the age to come, that is, in the time of the Messias. The first
*' time was in the garden of Eden. The second at the confusion of
** tongues. The third at the destruction of Sodom. The fourth
DOCTRINE OF THE TRINITY. 137
SECTION VII.
Opinions of both Ancients and Moderns, on the DIVINE APPEAR-
ANCES, under the Old Testament dispensition.
92. TTTHEN the Almighty came forth to create
y Y the world at the beginning of time, it was
nor in ins own proper person, but in the person of his
Son, the eternal Locos, as his vicegerent. * That it
was the Locos who created the world, seems to
have been the prevaihng opinion of ail the Ancients.
The Heathen philosophers, Tertiillian tells us, some-
tiaii-3 spake of a person under that appellation as the
Maker of the universe. Zeno, Heraclitiis, and Ame-
lias, in particular, were of that opinion. ^ The learned
Philo has given us his judgment in various parts of his
works to this purpose, particularly in his pieces De
Mundi Opif and De Monar. The Christian fadiers
every where took it for granted as a thing not to be
calkd in question ; * and the writings of the New
Testament are as full and explicit as human language
can well make them. See John i. 1 — 14. Col. i.
16, 17. Heb. I. 2, 10 — 12. Let the reader, who
wishes to enjoy an elegant intellectual feast, turn to the
seventh book of Milton's Paradise Lost, and he will
find the Locos of God coming forth from his holy
rest, where he eternally had dwelt in the bosom of his
S Father,
** at his talking with Moses on mount Hcreb. The fifth at his ap-
** pearance on Sinai. The sixth and seventh where he spake to
*' Moses in the hollow of a rock. The eighth and ninth in the
" tabernacle. The tenth will be, when he shall appear in the times
" of the Messias."
Alllx's Judg. p. 282, 283.
* Consult the first chapter of Genesis. ^ See Bishop Home's
Sermons, vol. i. p. 194.
*See the fifth, sixth, and seventh parts of this Apology for evi-
dence at large on these several heads.
138 AN APOLOGY FOR THE
Father, to create the world, described with wonderful
strength and majesty of language.
^2' When God appeared to our first parents in the
garden of Eden, and conversed with them after
their unhappy fall, it is presumed, this was not
the Father of the universe, but the eternal
Logos, who conducted all the divine dispensati-
ons from the beginning. '
That the Son of God, before he took upon him hu-
man nature, did conduct all the divine dispensations, has
been, and now is, the opinion of some of the most able
and learned men of every denomination. I know of
none among us who reject the sentiment, except the
Deists and Socinians. The Arians and Orthodox are
at one on this subject. And as this opinion, if once
fairly established, absolutely subverts the Socinlan hy-
pothesis, that Christ had no existence before he was
born of the virgin Mary, we will dwell a little on the
subject, and advance some such considerations as appear
to us altogether conclusive.
1. It has been the uniform opinion of men the most
competent to judge, though on other subjects they
widely differed from each other.
2. It appears from the internal marks of various of
those dispensations recorded in scripture.
3. From the application of many passages of the
Old Testament to the Son of God in the New by the
Apostles, who wrote under the direction and influence
of the Holy Spirit, which passages can be applied to no
merely created being whatever.
4. From the opinion of the m.ost able and learned of
the ancient Jewish writers, who usually applied the ap-
pearances of God, both before and during their own
dispensation, to the Logos.
5. From
5 What Moses calls i'je I'otce of the Lord God, Gen. 3. 8, Onke-
los paraphrases, " They heard the voice of the Wojld of the Lord,
— " The Word of the Lord called unto Adam."
DOCTRINE OF THE TRINITY. 139
5. From the uniform sense of the Christian church,
even in its best and purest ages.
If we can estabhsh these five propositions, it will be
easily granted, that Christ, in his divine nature, con-
ducted all the dispensatiSns of God from the beginning.
I. It has been the uniform opinion of men the most
competent to judge, though on other subjects they have
differed most widely from each other.
This proposition, I apprehend, will be granted, though
their concurrence in sentiment will be accounted for up-
on different principles. We will, however, produce the
declarations of several of our learned men, that tlie
reader may see at one view I am not singular in the
opinion now under consideration.
1. Dr. Hammond says, that "it was the general
" opinion of the ancient Fathers of the church, that
** he, who appeared of old to the Patriarchs, was not
" the first, but the second person in the Trinity, and
*^ that these his appearances were preludes to his incar-
" nation." On the New Testament, p. 8 20.
2. Dr. Waterland says, that " all the appearances
" of God, under the Old Testament, were supposed by
" the' Ancients to have been in and by God the Son.
" It was he tliat called himself God of Abram, Isaac,
" and Jacob, and all along headed and conducted the
" people of the Jews. This notion, so far, is just, and
" the fact true." Eight Sermons, p. 157.
3. Shuckford tells us, that *' the God of Israel, tlie
*' Divine Person, v/ho is many times stiled, in the Old
" Testament, -the God of Abraham, the God of Isaac,
" and the God of Jacob, frequently appeared to them,
" and was in after ages made flt-sh, and for about three
*' and thirty years dwelt on earth amongst men."
Connexion, vol. 3. p. 43.
4. Dr. Gregory Sharpe informs us, that " Messiah
" appeared to Abraham in the plains of Mamre, to
" Isaac in Gerar, to Jacob in Bethel, and was seen of
*^ Moses in the wilderness. He is the leader of the
" host;
I40 AN APOLOGY FOR THE
" host of Israel, the Word of God by whom he made
** the world ; by whom he conversed with the first and
'* best of human kind ; whom he sent as a Saviour to
" redeem his people from their servitude and oppies-
*'^ sion in Egypt, their captivity in Babylon ; and, at
*^ last, in the flesh, to redeem the world from the pol-
" lution of sin, and dominion of death -, the messen-
*' ger of Godi the messenger of the covenant; the
*' Son of God J the angel of the Lord j one distinguish-
" ed as such from all others called the sons of Gud,
'* who are ministring angels -, the desire of all nations ;
^' descended from Abraham, in whom all nations of
'^ the earth were to be blessed; the son of David, and
'^ in consequence of this descent, the son of man ;
*' whose appearance or likeness, as a man, was, upon
'* the throne, supported by the Cherubim ; and whose
'^ likeness came with the clouds of heaven to the An-
'* cient of days. —
*' It is, therefore, evident, that all the several appel-
" lations, given to our Lord and Saviour in the New
*' Testament, are no other than had long before btrcn
*' given by the Prophets to him, whom the Jews ex-
'* pected as their deliverer and their king, about the
" time when Jesus was born." Second Argument in
Defence of Christianity, p. 71, &c.
5. Bishop Bull assures us, that'" all the catholic
" Doctors of the three first centuries taught, that Je^us
" Christ, he who was afterv/ards so called, existed, be-
** fore he became man, or before he was born acccrd-
" ing to the flesh, of the blessed Virgin, in another na-
*' ture, far more excellent than the human nature ; that
'' he appeared to holy men, giving them an earnest, as
** it were, of his incarnation ; that he always presided
" over and provided for the church, which in time to
*^ come he would redeem by his own blood ; and of
" consequence that from the beginning the whole order
" or thread of the divine dispensation ran through him;
*' farther yet, that he was with his Father before the
^' foundatiqa
DOCTRINE OF THE TRINITY. 141
" foundation of the world, and that by him all things
" were made. — He is a stranger to the Fathers who
" knows not this." Defensio Fid. Nic. sect. i. cap. i.
6. Bishop Conybeare says, " the Jews were related
" to Christ in an especial manner, as the angel of^.the
" covenant^ — their redeemer from captivity — the giv-
" er of their law — their guide in the wilderness — the
" constant governour of their state — and, at last, when
** he assumed human nature, as their king, by descent
*^ from David." Sermons, vol. i. p. 48.
7. The late Dr. Law, bishop of Carlisle, a good
judge in these matters, and one who was strongly dis-
posed to lean to the opposite scheme, if evidence to
the contrary had not been extremely satisfactory, allows
ail that we are here contending for. " The Angel,'*
says he, " which God sent before the Israelites, to keep
" them in the way, was probably Christ himself, who
" seems to have spoken unto Moses in mount Sina,
" Acts 7. 38; and whom the children of Israel are
" said to have tempted in the wilderness, i Cor. 10. 9.
" (Comp. Whitby) to which also some refer Heb. 1 1.
" 26. Vid. Doddridge in loco. Nor is it less probable,
** that the same divine person, who created the world,
" Col. I. 16. had also the government and administration
" of it from the very beginning ; appearing to our first
*'. parents, to the Patriarchs and their posterity, (Gen.
" ly* i> 3S' 9> '^' ^3* 4^- ^5> ^^0 sometimes in
*' the nafne and character of Jehovah, Ex. 23. 21.
" (Is. 6. I, 5, comp. John 12. 41,) or in the pre-
" sence of God, ib. 2;^. 14. or his JVord^ according
to the Jerusalem Targum, passim. Sometimes as
an Angely Is. (ii,. 9. Vid. Lowth. the captain of his
*' host, Josh. 5. 13, 14. the messenger of his cove-
*' nant, Mai. 3. i. though under the name of Miehaely
" the archangel, he was more particularly distinguished
*^ as the tutelary Prince of Israel, Deut. 3 2. 8, 9. ac-
*' cording to the Seventy, Dan. i©. 21 ; 12. i. Ec-
" clus. 17. 17. Rev. 12. 7."^
^ Theory of Religion, p. 87.
(C
1 42 AN APOLOGY FOR THE
8. Our great Epic poet hath delivered the same sen-
timent:—
« Whom shall I send to judge them ? Whom but thee,
** Vicegerent Son ? To thee I have transferr'd
*' All judgment, whether in heaven, or earth, or hell."
Paradise Lost, book lo. 1. 55.
The above instances may suffice as specimens of
the opinions of learned men upon the subject in question.
Much more to the same purpose might be produced.
We will now, however, proceed to the next thing pro-
posed, which was to observe,
2. That there are certain internal marks in the se-
veral manifestations of God, recorded in the Old Tes-
tament, whereby it appears, that those manifestations
were made to mankind, not by the Father of the uni-
verse, in his own person, but by his eternal Son^ the
Messenger of the covenant.
The truth of this proposition, will be sufficiently
manifest, from a careful perusal of the several histories
of God's Providence now under consideration, if we
observe in such perusal, that the Being, who appears
and speaks, is evidently more than an Angela and that
God the Father never is called an angel, and never
hath been seen by man. If, therefore, the glorious
Being, who appears in those several dispensations, is
neither the Father of the universe, nor 2. mere An-
CEL ; we have every reason to conclude it is the Logos
of God.
3. From the application of many passages of the
Old Testament to the Son of God in the New by the
Apostles, who wrote under the direction and influence
of the Holy Spirit, which passages can be applied to no
merely created being whatever, it appears Christ was
the conducter of all the divine dispensations from the
beginning of x\\^ world.
For the proof of this important proposition, I need
only refer the reader to the first chapter of the Epistle
to
DOCTRINE OF THE TRINITY. 143
to the Hebrews. This single chapter is decisive. The
Socinians are so sensible of the force of the Apostle's
application of the Old Testament to the Son of God
in the chapter before us, that, not being able to preserve
their hypothesis, some of them expunge the chapter as
spurious. Dr. Priestley, indeed, has not told the pub-
lic, I think, that he considers it as an interpolation, but
then he proceeds in a way that conveys a much greater
reflection upon all the Apostles, and the whole word of
God recorded in the New Testament. For he tells us
that " it is evident the Apostles often applied the scrip-
" tures very improperly," ' and " he thinks he has
" shewn that St. Paul often reasons inconclusively." *
The question then comes to this, whether the Apostles
in general, and St. Paul in particular, have applied the
scriptures properly, and reasoned conclusively, or whe-
ther Dr. Priestley has proved them erroneous. If Dr.
Priestlev is right and they are wrong, Socinianism has
got the day, and the New Testament is calculated only
to mislead and deceive. If, on the contrary, the Apos-
tles have applied the scriptures properly, and St. Paul
has reasoned conclusively, then Jesus Christ pre-existed
his conception in the womb of the blessed Virgin, con-
ducted the (divine dispensations from the beginning, ac-
cording to the opinion of most moderate and candid men,
and the cause of Socinianism loses the day. It is Dr.
Priestley and St. Paul, and the writings of Dr. Priest-
ley and the writings of St. Paul. If the former is
right, the latter is wrong ; but if St. Paul is right then
Dr. Priestley is wrong. Reader, judge for thyself, and
take thy side ; for thou canst not concur with both, any
more than thou canst serve God and mammon,
4. From the opinions of the most able and learned
of the ancient Jewish writers, who usually applied the
appearances of God, botli before and during their own
dispensation
' Theolog. Repos. vol. 4. p. 44.2.
* Hist, of Cor. vol, 2. p. 370.
144 AN APOLOGY FOR THE
dispensation to the Logos^ it is manifest the same Logos
was the conductor of the divine oeconomy from the be-
ginning.
We have already observed, that Philo, the learned
Jew, whose works we now have, and who lived in the
time of our Saviour, before his countrymen had con-
ceived such prejudices against the gospel, and contrived
means to alter their ancient and approved method of in-
terpreting the writings of Moses and the Prophets}
this same Philo, I say, ascribes the creation of the world
to the Logos of God. And, in his book concerning
Dreams, he expressly says, that is was the Logos who
spake to Adam in the garden ; who called Moses out
of the bush, saying, Moses ! Moses ! and who rained
fire and brimstone upon Sodom and Gomorrah. He
says, moreover, that the Angel, who presided over the
Israelites in the wilderness, was the Word, the First-be-
gotten of the Father, by whom he governs all things.
" He often affirms there are three things in God ; and
" he calls the Reason, or Word of God, the Name of
" God, the Maker of the world ; not unbegotten, as
*' is God tiie Father of all ; nor yet begotten in like
*' manner as men are. The same is likewise called the .
** Angel, or the Ambassador, who takes care of the
" universe." '
Moses, the son of Nachman, another ancient Jewish
•writer, is of the sam.e opinion with the learned Philo
upon this subject. And, indeed, they do not seem to
deliver these sentiments as any opinions peculiar to
themselves, but rather as the common notions of their
learned countrymen. The said Moses observes, that the
*' Angel, to speak the truth, is the Angel, the Redeem-
" er, of whom it is written. Because my Name is in him.
" That Angel, I say, who said to Jacob, / am the God
" of Bethel. Fie of whom it is said. And God called
Moses
9 Grotius de Verlt. lib. 5. sect. 21, where the Reader will find
all the places in the works of Philo referred to. We shall produce
them at large in another part of this work.
DOCTRINE OF THE TRINITY. 145
Moses out of the bush. And he Is called an i\.ngel,
because he governs the world. For it is written,
Jehovah brought us out of Egypt; and in other
places, he sent his Angel, and brought us out of
Egypt. Besides, it is written, And the Angel of his
presence hath made them safe; namely, that Angel
which is the presence of God, concerning whom ic
is said, My presence shall go before-^ and I will cause
thee to rest. Lastly, this is the Angel of whom the
Prophet said. And suddenly the Lord whom ye seek
shall come into his temple^ even the Angel of the cove-
nant whom ye desire.'*
And, again, other words of the same person to this
purpose : " Consider diligently what those things
" mean; My face shall go before thee: for Moses and
" the Israelites always wished for the first Angel ; but
** they could not rightly understand who he was. For
" they had it not from others, nor could they arrive
*' fully at it by prophetic knowledge. But the pre-
*' scnce of God signifies God himself, as is confessed
" by all interpreters ; neither could any one understand
** those things by dreams, unless he were skilled in the
" mysteries of the law."
And, again : " My presence shall go before, that Is,
**■ the Angel of the covenant whom ye desire, in whom
** my presence will be seen. Of whom it is said, /
'' will bear thee in an acceptable time ; for my Name is
** in hiviy and I zvill make thee to rest ; or I will cause
** him to be kind and merciful to thee. Nor shall he
** guide thee by a rigid law, but kindly and ger.tly." *
Such are the sentiments of these ancient and learned
Jewish writers !
The Chaldee Paraphrases, which are nearly as anci-
ent as any Jewish books we now have (the writings of
Moses and the Prophets excepted) abound with appiica-
T tions,
' Vide Poll Syn, in Josh. 5. 14; and Janiieson's Vindication,
vol. I, p. 70,
146 AN APOLOGY FOR THE
tions, of the appearances . of the Ahiiighty, to the
IVord of God, his eternal Son. In the Chaldee he is
called the Memra of God, which answers, to the Logos'*
of God in Greek, and the JVord of God in Enghsh.
To this Memra these Paraphrases ascribe the creation
and government of the world, and particularly the go-
vernment of the Jevv'ish church and nation. Now, the
question is, what is meant by this Mtinrdy in the sense
of the Paraphrasts ? On this subject there is a contro-
versy. Much does not, indeed, depend upon it, which
way soever the meaning is determined, but yet it is of
some importance. The Socinians take one side of the
question, the Arians and Orthodox the other. The
Socinians say, it is a mere idiom of the Chaldee lan-
guage, and signifies no more than hhuself. The Arians
and Orthodox, on the contrary, insist upon it, that when
the Paraphrasts say, The Memni of God did or spoke
such and such a thing, we are to understand their mean-
ing to be, that the Legos or Son of God, our blessed
Saviour, before his incarnation, did or said such and
such things. ^ Now, I confess, there is much to be ad-
vanced
* The late Mr. Robert Robinson of Cambridge has observed,
that " no word has occasioned greater controversies than this. The
♦* truth seems to be — that Christ appeared to the patriarchs before
" his incarnation — that the Jews called the person appearing Mem-
*' RA JehovjE, the Word of the Lord — that the Targumists used
" this term to describe the Messiah — that St. John writing in
** Greek, translated Mem ra into Logos, by which terms the hel-
" lenistic Jews understood the Messiah."
Claude's Essay, vol. i. p. 306.
3 Jonathan on Deut. 32. 43. speaks of the atonement as being
made by this Memra ; " God will atone by his Word for his land,
*' and for his people, even a people saved by the Word of the
" Lord."
There are two or three places in the 26th chap, of Levit. which
fully determine the Memra to be a person distinct from God the
Father. In the 9th verse it is said, / H.viil ha've respect imto you.
This is rendered by Onkelos ; " I will look upon you in my Word."
At the nth verse it is, My soul shall not abhor you. . This he ren-
ders, ** My WoRD shall not abhor you." At the 12th verse the
DOCTRINE OF THE TRINITY.
vanced on each side of diis curious question ; and as the
point does not appear to me so clear as to carry full con-
viction, to an honest mind, either way, I should be sor-
ry to res: any important point of doctrine absolutely
upon so precarious a foundation. Mr. Lindsey in his
Apology, p. 88, does not do //^// justice to the learn-
ed Prideaux and Capellus. He says they have set aside
those fancies of the Orthodox, who explain the phrase
Memra of God, concerning the Son of God. It ap-
pears, however, to me, that neither of these Gentlemen
do absolutely reject the interpretation of the Orthodox,
but only think the foundation too insecure on which to
rest a cause of so m.uch importance. They both saw
the force of the arguments from the commonly received
interpretation of the expression, but then they saw
the objections, that may be brought against it, in
so strong a light, that though they both cordially em-
braced the orthodox scheme, yet they durst not risque
the cause upon the justness of this interpretation. In
so doing they acted the part, in my judgment, of wise
and moderate men. I am sorry to say Mr. Lindsey
does not act the same moderate and candid part, in the
inference he draws from Prideaux's words on the 89th
page of his Apology. Mr. Lindsey's presumption, I
apprehend, never entered the head of this learned man.
He knew too well that the mcanins; of the term Lo<roSy
in the beginning of St. John's gospel, had no necessary
dependance upon the word Maura in tiie Chaldee pa-
raphrases. * When will men of learning study the inter-
est of truth, more than those of an hypothesis ?
But
Lord Siiith, / •■will ^jjaJk among you, an/i ivill be your God, an J ye shall
he tny people. To this Jonathan gives this gloss ; " I will be your
" God, and my Word shall be unto you God the Redeemer."
♦ The term Word made use of in the beginning of this gospel
seems to occur upon several occasions in the Old Testament for the
personal Word of God ; so that there is no need to consider it as al-
together taken from the Chaldee paraphrasts, David says, 2 Sam.
7. 21. For thy V/ord's sake, and j-^cording to thine own heart,
hait thou done all these things. Compare this with its parallel placCj,
148 AN APOLOGY FOR THE
But it does not follow from the concessions of Pri-
deaux and Capelliis, that the cause of the Orthodox is
desperate in this question. Bishop Kidder and Dr.
Allix are not to be answered by a mere literary squib
at the bottom of a page. The Demonstration of the
Messias, of the former, and the Judgment of the An-
cient Jewish Church against the Unitarians, of the lat-
ter, are truly learned and valuable works. Possibly,
they may have carried the matter too far on the subject
of the A'lemra of God. The expression may, some-
times, be an idiom of the Chaldee language. Nay
even in several of those places which they have pro-
duced in their learned works it may be such an idiom.
Yet it does not follow from this concession, that it is
a jjiere idiom. It may be used in several and different
senses. And this, I apprehend, is the truth of the case.
For it appears, m.ost incontestably, from the works of
Philo, and other Jewish writers, that they did frequent-
ly, though not always, apply the term Logos to the ex-
pected Messiahj and considered him as the second of
the three divine Principals, and the creator and pre-
server of the world. It is exactly the same with the
New Testament writers. They use the term Logos not
less than 300 times; but then not always in the same
sense. Sometimes, it evidently, from the context, sig-
nifies,
I Chron. 17. 19. O Lon^, /or fhy Szkv ant's lake, and accord'
ing to thine onjon heart, hast thou done all this greatness. Here the
Word of God in the former place is called the Servant of God
in the latter. And we know that the term Servant is common-
ly applied to the Messiah in scripture. So Is. 42. i. Behold tny
Servant ^.vhotn I uphold.
There is an expression of a similar kind in 1 Sam. 3. 21. The
Lord appeared again in Shiloh ; for the Lord re'vealed himself to Samuel
in Shiloh, hy the WoR D of the Lord.
So Gen. 15. 1. After these things the Word of the Lord came
unto Ahrarn in a -uision, saying. Fear not, Ahram : / am thy shield.
See also Ps. 18. 30; Gen. 15. 3, 4, 5 ; Hag. 2. 4, 5 ; Prov.
8; Wisdom 7. 22; Heb, 4. 12, 13 ; Mat. 9. 19; Luke 11. 49.
C©nsult also jamieson's Vindication upon ail these passages, booif
I, chap. 9.
DOCTRINE OF THE TRIl^ITY. 149
nifies, the JVord, or Son of God ; sometimes a word-,
somttimes a saying ; sometimes reason i sometimes a
thing ; and sometimes a work. '
If, therefore, Philo, and other Jewish authors, as well
as the New Testament writers, who have indisputably
used the term Logos in this sense, were prior to, or con-
temporary with, the aurhors of these Chaldee para-
phrases, ic is natural to suppose, that the same expres-
sion, though in a different language, should sometimes
occur. This is in fact the case. For though the Mem-
RA of God may sometimes, or even very frequently,
be a mere idiom of the language, yet it is not always
such. Sometimes, at least, it is used in such a connec-
tion, that it cannot be understood in any other sense,
but as the Logos, and eternal Son of the most high
God. I submit it to the consideration of the reader, ^
if he will be at the trouble to weigh in the balance of
an impartial judgment the following passages, whether
they are not all, or most of them, of this description.
Gen. 3. 8. And they heard the voice of the Lord God
walking in the garden. Paraphrase : " And they heard
" the voice of the Word of the Lord God walking
" in the garden." — Gen. 3. 10. And he said^ I heard
thy voice in the garden. Para : " I heard the voice of
" thy Word in the garden." — Gen. 6. 6. And it re-
pented the Lord that he had made man on the earthy and
it grieved him at his heart. And the Lord saidy I will
destroy man. Para : " And it repented the Lord with
" his Word that he had made man on the earth ; and
" he spake with his Word, that he would," &c.- — ■ —
Gen. 7. 16. And the Lord shut him in. Para: ''And
" the Lord by his Word covered him over." — Gen,
8. 21. And the Lord said in his hearty I will not again
curse the ground. Para: " And God said by his Word,
« I
5 I could wish the reader would consult Kidder and Allix for him-
self on the subject of the Memra of God, and for a very late ap-
plication of it to the Messiah Jamieson's Vindication against Dr.
Priestley, Book i. chap. 5.
150 AN APOLOGY FOR THE
" I will not again curse the ground." — Gen. 9. 15.
And I will remember my covenant which is between me and
you. Para : " And I will remember my covenant which
" is between my Word and you." — Gen. 9. 16. And
the how shall be in the cloudy and I will look upon it^ that
I may remember the everlasting covenant between God and
every livir.g creature. Para : " Eveil'.ibti.ig covenant
" which' is between the Word of God and between
" every living soul." — Gen. 9. 17. ntid God said —
^his is the token of the covenant — between me and all flesh.
Para : " This is the sign of the covenant between my
" Word and all flesli." — Gen. 15. i. I am thy shield.''
Para: " My Word is thy shield."— Gen. 15. 6. And
he believed in the Lord. Para : *' And he believed in
" the Word of the Lord." — Gen. 21. 23. Swear un-
to me here by Gcd. Para: " Swear unto me here by
" the Word of the Lord." — i Kings 8. 57, The
Lord our God be with us. Para : " The W^ord of the
*' Lord God be with us." — 2 Kings 18. 5. He trust-
ed in the Lord God of Israel. Para: ^\h\ the Word of
'* the Lord God of Israel he trusted." — 2 fIino;s 18.
7. And the Lord was with him. Para: " And the
*' Word of the Lord was for his help. "-^2 Kings 20.
6. / will defeyid this ciiy for mine own sake, and for my
Servant David's sake. Para: " I will defend this city
'' for my Word's sake, and for ray servant David's
*' sake." — Is. 9. 7. 'The zeal of the Lcrd of hosts will
■perfGrr.t this. Para: "^ By the W^ord of the Lord of
hosts this shall be." — Is. lo. 20. They shall stay upon
the JLord, the IJcly One of Israel, in truth. Para : " They
" shall ti ust upon the Word of the Lord, the Holy
•*' One of Israel, in truth." — Is. 45. 17. Israel shall
he saved by the Lord. Para : *' Israel shall be saved by
*' the Word of the Lord." — Jer. i. 19. I am with
thecy saith the Lord, to deliver thee. Para : ** M y Word
*' is for tliy help, saith the Lord, to deliver thee." —
Jer. 27. 5. / have made the earth. Para: " I by my
*' Word have made the earth." — Ps. no. i. The Lord
said
DOCTRINE OF THE TRINITY. 151
said unto my Lord. Para : " The Lord spake with his
" Word."
These several instances are taken from the Targums
of Onkelos, and those which follow it in Walton's
Polyglot. But if we turn to the fourth volume, and
examine the Jerusalem Targum upon Gen. 18. 2, v;e
shall find the Memra, or Word' of God appeared un-
to Abraham as an Angel of the Lord, along with other
two, and spake and acted as the judge of tjie whole
earth., This could be no other than the Son of God,
the Angel of die covenant. *
If to these several considerations we add the various
declarations of the learned Philo concerning the Logos
of God, such as that he is '* the first- begotten Son and
*' Word of God," and the like, of which his writings
are full, as will be seen in different parts of this Apolo-
gy, no doubt- can remain upon the mind, but that die
Mem'ra of God, so frequently used by the Paraphrasts,
sometimes^ at least, signifies the Messiah. ^
5. Fifthly, and lastly i that this vievv' of tlie Locos
of God is the only just one, in opposition to the Soci-
nians, is still more probable from the uniform sense of
the writers of die Christian church, \\ho lived in its
first and purest ?ges, some of whom were contempora-
ry with the Chaldce Paraphrasts. Lideed, the opinions
of these writers are so full and clear, respecting the
Locos of God, and their opportunities for conning vy
the knowledge of the truth in these matters so ample,
that they appear to me to reduce the question, nov/ un-
der consideration, to an abs^)lute certainty. I will pro-
duce their testimony,' and then leave the decision to thi;
judgment of every candid m.an.
I. Justin
^ See too the Jeruyalem Targiim on Gen. 49. 18. Consult also,
Fleming's Chrlscology on these two passages, vol. i. p, 135 — 14?;
or turn back to the 77th page of tliis Apology, where these para-
phrases are inserted.
^ I could wish the reader to turn to Scott's Christian Life, vol.
'5* P- '35 — i^°j where he will find considerable eviderce to this
purpose.
I Si AN APOLOGY FOR THE
1. Justin Martyr hath delivered his sentiments very
freely upon the divine appearances. '' Our Christ,'*
says he, " conversed with Moses out of the bush, in
** the appearance of fire. — And Moses received great
** strength from Christ, who spake to him in the ap-
** pearance of fire."
Again : — " The Jews are justly reproved, for ima-
** gining that the Father of all things spake to Moses,
*' when indeed it was the Son of God, who is called
*' the Angel and the Messenger of the Father. — ^He
'* formerly appeared in the form of fire, and widiout a
" human shape to Moses and the other Prophets : but
" now — being made a man of the Virgin," * &c.
2. Irenaeus says; " The scripture is full of the Son
" of God's appearing, sometimes to talk and eat with
** Abraham ; at other times to instruct Noah about the
" measures of the ark ; at another time to seek Adam ;
" at another time to bring down judgment upon So-
" dom ; then again to direct Jacob in the way, and
** again to converse with Moses out of the bush." ^
3. Tertullian is still more explicit : — '* It was the
" Son, who judged men from the beginning, destroy-
" ing that lofty tower, and confounding their languages j
" punishing the whole world with a flood of v/aters;
** and raining fire and brimstone upon Sodom and Go-
" morrah, the Lord pouring it down from the Lord :—
'^ for he always descended to hold converse with men,
'* from Adam even to the Patriarchs and Prophets, in
" visions, in dreams, in mirrors, in dark sentences, always
" preparing his way from the beginning : * — Neither
*' was it possible, that the God ; who converged with
" men upon earth, could be any other than that Word,
*^ which was to be made flesh."
4. Clemens Alexandrinus says, " the Paedagogus
*' appeared to Abraham, to Jacob, wrestled with him,
** and lastly manifested himself to Moses."-
Again : "Christ gave the world the law of nature,
*' and
• Apol. I. p. 95.— -» Lib. 4. cap. 23.—.* Adv. Prax. gap. i6»
DOCTRINE OF THE TRINITY. 153
'« zn^ the written kw of M )ses. Wiierefore the Lord
' dcr'iAnr froTi one fountain, both the first and second
* precepts which he give, neither overlooked th )se
« who were brf)re t'le la^, so as to leave them without
law; nor suffered those who minded not the philo-
sophy of the Barbarians to do as they pleased. He
gave to the one precepts, to the other philosophy,
and concluded them in unbelief till his coming,
wlien, whosoever believes not, is without excuse." *
5. Origen says, " My Lord Jesus Christ de-
scended to the earth more than once. He came
down to Esaias, to Moses, and to every one of the
Prophets." '
Again : — " That our blessed Saviour did some-
times become as an angel, we may be induced to
believe, if we consider the appearances and speeches
of angels, who, in some te.<ts, have said, / a?n the
God of Al^raham, and the God of IsaaCy 6cc" *
6. Theophilus of Antioch also assures us, that it was
the Son of G )d who appeared to Adam immediately
after the fall, who, *' assuming the person of the Father
" and Lord of all, came into paradise under the person
" of Gody and conversed with Adam." '
7. The Synod of Antioch: — '' The Son," say they,
" is sometimes called an Angel, sometimes the Lord^
" sometimes God. For it is impious to imagine, that
** the God of the universe is any where called an Angel,
" But the Messenger of the Father is the SoUy who
" himself is Lord and Goo: for it is written, The
** Angel of the great council.''' ^
8. St. Cyprian observes, " that the Angel who ap-
" peared to the Patriarchs is Christ and God." And
this he confirms by producing a number of those pas-
sages from the Old Testament where an Angel of the
Lord appeared and spake in the name of God. ^
U . 9. St.
' Strom. 7. 3 Huet. Origen. lib. 2. quasst. 3. -* Orig. ia
Joan. 5 A3 AuidI. lib. 2. p. 100. * Epist. Syii. ad Paul,
sJamos. 1 Test. adv. Jud. lib. 2. sect. 5 and 6.
154 AN APOLOGY FOR THE
9. St. Hilary to the same purpose : — " He who is
" called the Angel of God, the same is Lord and
" God. For the Son of God, according to the Pro-
" phet, is the Angel of the great council. That the disr-
" tinction of persons might be entire, he is called the
" Angel oi God ; for he who is God off God, the same
*' also is the Angel (or Messenger) of God : and yet,
" that at the same time due honour might be paid him,
" lie is also called Lord and God." *
10. St. Basil: — ".Who then," says be, "is it, that
*' is called both an Angel and God ? Is it not h,e, whose
" name we are told is called the Angel of the great cove-
" nant ? For though it was in after times, that he be-
" came the Angel of the great covenant ; yet even before
" that, he did not disdain the title of an Angel (or Mes-
" sengcr.")' 1
Again: — " It is manifest to every one, that where the
" same person is stiled both an Angel and God, it must
" be meant of the Only-begottln, who manifests
" himself to mankind in different generations, and de-
" clares the will of the Father to his saints. Where-
" fore he who, at his appearing to Moses, called him-
" self I AM, cannot be conceived to be any other per-
" son, than God the Word, who was in the beginning
" with Godr "
1 [. St. Athanasius also: — " Who was he to whom
" Abraham fell to the earth ? Were they men ? One of
" them was God, with whom he discoursed. The
" other two were angels. — The scripture itself doth
" most clearly teach, that one of the two angels was
*^ the Son of God'' This is part of a dialogue be-
tween Athanasius and Macedonius. And Macedonius
himself confesses, that " he who was seen by Abraham
*' was the Son of God." *
12. St. Cyril of Jerusalem, speaking of the passage
in the sixth chapter of Isaiah, where he saw God sitting
upon
" De Trinit. lib. 4. 9 Cont. Eunom. lib. 2. ' Jbid.-— -»
* Athan. dial. 3. de Trin.
DOCTRINE OF THE TRINITY. 15$!
upon the throne of his glory, saith, " The Father,
" hath no man seen at any time j but he who then ap-
" peared to the Prophet was the Son." '
13. Theodoret, speaking of the third chapter of
Exodus, says, " The reading of this place declares who
*' it was that was seen by Moses. The text saith, 'The
'^ Angel of the Lord appeared to Moses-, and saidy I ant
" the God of Abraham, &c. And again, I AM THAT
'* I AM. This whole context proves him that ap-
" peared to be God j but which person might it be ?
" Not the Father, not the Holy Spirit, who are
" never called Angels: wherefore it remains, that he v/as
" the Son of Gody who is the Angel of the great coun-
This evidence is ample, in proof of the matter of
fact, that the great body of the Ancients, as well
Jews, as Heathens, and Christians, considered the Lo-
gos of God, the Angel of the covenant, as the Con-
ductor of all the dispensations of Divine Providence in
the government of the world. *
SECTION VIIL
A short view of the DIVINE APPEARANCES j-ecorded in the
Old Testament.
WE have said under fhe second proposition, that
there are certain internal marks in the several
manifestations of God, recorded in the Old Testament,
whereby it appears, those manifestation were made to
mankind, not by the Father of the universe, in his
own person, but by the Locos, his eternal Son, the
Messenger, in aftertimes, of the new covenant. We
U 2 will
' Cat. 14. ♦In Excd.3. ^* * ^^^ ^^^ sentiments of the
Fathers more at large in the 7th part ci'this work.
156 AN APOLOGY FOR THE
will now return to the consideration of that propositi*
on, and take a concise view of those appearances, and
see if there be not certain traits in each, whereby it is
made manifest in fact, that the Son of God pre-existed
his incarnation of the Virgin,
94. The confusion of tongues, in the building of the
tower of Babel, v as effected by the Logos of
God, in the opinion of the Ancients, both Jews
and Christians; and it is presumed from certain
internal marks in the narrative, tliat this opinion
was just. See Gen. 11. 1—9, where the per-
son who appeared is constantly denominated Je-
hovah. Bishop Patrick judges, in conforn.ity
v/ith this, that where God says. Let vs go doii;tij
he spake to his Son.
^^, Afler th^se things the Word of the lord came
imto Abrajn in a vision^ sayingy Fear not^ Alram ;
J am thy shield^ and thy exceeding great reward.
And Abram said. Lord God, ivhat wilt thou
give mey i^c} Behold, the YJ okd of the Lord
came unto him, saying, This shall not he thine heir,
^c. And he (the Word of the Lord) brought
him forth abroad^ and said. Look now toward hea-
ven, cind tell the stars^ if thou be able to number
them : and he said unto him, So shall thy seed be.
And he believed in the "Lord, &c. And he said
unto him, J am the Lord, that brought thee out of
Ur of the Chaldees, to give thee this land to inherit
it. And he said. Lord God, whereby shall I
know that I shall inherit it P — In t^'e same day the
Lord made a covenant with Abram. Gen. 15.
I — 18. The Word of the Lord in this place,
who is addressed under such magnificent titles, is
supposed by very good judges, to be the Logos
of God, the Conductor of all the Divine dispen-
sations, and the Mediator between God and man,
before he became incarnate for our salvation, He
that
DOCTRINE OF THE TRINITY. 157
that created the world at first by his power, the
same governed it by his wisdom, redeemed it by
his blood, and will judge it in the end by the
strictest rules of mercy and equity. *
96*, The Angel of the Lord that appeared unto Ha-
gar in the wilderness, seems to have been more
than a common Angel, and is generally supposed
by the Ancients to have been no other than the
Son of God, the eternal Logos of the Father,
Sec Gen. 16. 9 — 13, where there appear some
internal marks of this superiority. The Chaldee
paraphrase translates the 13th v^rse, "And she
" called on the name of the Lord, who spake
" with her," And the Jerusalem Targum saith,
** She prayed in the name of the Word of the
** L^rd, that was revealed to her, and said, Bles-
*' sed ?rt thou, O God, &c."
*^ This passage cannot suit with the person of
" the Father, whom it would not be proper to
" call an Angel \ nor with the person of 2<n Angela
" which it would not be proper to call God ; but
" it may comport with the person of Christ to
*' be God, as the Son of God, and to be aa
" Afigcl too, as sent to reveal his Father's will.
** The heretics ought to consider that t!-.ey run
** counter to sacred writ, while they admit that
<« Christ is an Angel, and yet refuse to acknow-
^^ ledge that he is God also," Novat. c. 26.
Again :
' In the I Kings 18. 24, this %%me ,Memra, or Logos of God,
is spoken of as one satt. I nvill cati on the navu of the Lord, is para-
phrased by Jonathan ; " I will pray in the name of the Lord, and
** he shall seiid his Word."
Deut. 4.. 7, is paraphrased ; " God is near in the name cf the
«' Lord."
Hosea 4. 9, is paraphrased ; " God will receive the prayer of
** Isratl by his Word, aid have mercy upon ihein, and vvill make
*• thtm by his Word like a beautiful figtrce."
Jer, 29. 14, is rei-dtred ; " 1 will be sought by ycu in rry
*• WoRD,anu I will be eriquired of through ycu by my V/ord.''
See Jamieson's Vind. vo'. i. p. 54, 55.
»S* AN APOLOGY FOR THE
Again : — " This jingelj if he were oiily an
" Angely why does he take upon him to say— -
** / "joill viake of hhn a great nation /" — whereas
*' such power belongs to God, and cannot be-
*' long to an Angd," Ibid.
Let the reader consult the context and
judge, whether the transactions therein described
can be attributed either to the Father of the
universe, or any merely created Angel.
57.* The Being, who appeared to Abraham, and with
whom he interceded for Sodom, is addressed all
the way through the history of that melancholy
event by the appellation of Jehovah : — And Je-
hovah appeared unto Abraham tn the plains of
Mamre. And Jehovah said-, Shall I hide from
Abraham that thing which I do F ^seeing that
Abraham shall surely become a great and mighty
nation^ and fll the nations of the earth shall be bles-
sed in him ? For I know him that he will command
his children^ and his household after him^ and ihey
shall keep the way <?/ Jehovah, to do justice and
judgment; //^j/ Jehovah may bring upon Abra-
ham that zvhich he hath spoken of him,' And Je-
hovah said^ Because the cry of Sodom and Gomor-
rah is greats and because their sin is very grievous ;
/ will go down nozv and see whether they have done
altogether according to the cry of ity which is come
unto me ; and if not^ I will know. And the men
turned their faces from thence^ and zvent towards
Sodom : but Abraham stood yet before Jehovah.
And Abraham drezv near and said, IVilt thou
also destroy the righteous zvith the wicked F Per-
adventure there be jifty righteous within the city :
wilt thou also destroy, and not spare the place for
the ffty righteous that are therein F That be far
from thee to do after this manner, to slay the righte-
ous zvith the zvicked, and that the righteous should
h as the zvicked: that be far from thee : Shall not
the
DOCTRINE OF THE TRINITY. 159
the Judge of all the earth do 7-ight ? And
Jehovah said. If I find in Sodom fifty righteous
within the city, then I will spare all the place, for
their sakes. And Abraham answered and said.
Behold, now I have taken upon me to speak unto
Jehovah, who am but dust and ashes : peradven^
ture there shall lack five of the fifty righteous :
wilt thou destroy all the city for lack of five ? A)id
he said. If I find there forty and five I will not
destroy it. And he spake unto hijn yet again, and
said, Peradventure there shall be found forty there ^
A7id he said, I will not do it for forty's sake. And
he said unto him. Oh, let not Jehovah be angry
and I will speak : Peradventure there shall be
thirty found there f And he said, I will not do it,
if 1 find thirty there. And he said. Behold, now
I have taken upon vie to speak unto Jehovah.-
Peradventure there shall be twenty found there ?
And he said, I will not destroy it for twenty's sake.
And he said. Oh, let not Jehovah be angry, and
I will speak yet but this once : Peradventure ten
shall be found there f And he said, I zvill not de-
stroy it for ten's sake. And Jehovah went his
way, as soon as he had left communing with Abra-
ham : and Abraham returned unlq his place.
Now what shall we say to this pathetic narra-
tion ? Our Saviour assures us, that God the Fa-
ther never has appeared to any man, at any time.
Jehovah is a name never given to the Angels,
but is always confined to the great I AM. The
Logos of God, therefore, is the JepJovah here
spoken of,^ as conversing with Abraham.
That this was the opinion of the ancient Jews
is evident from the Jerusalem Targum upon this
chapter, where one of the three angels is called
the Monra of God. Thus speaks that Para-
phrast upon Gen. 18. 1. "Three angels were
" sent unto our father Abraham, and these three
** were
j6» an apology for the
" were sent for three purposes, since it is impos-
" sible for one of the highest angels to be sent
" but for one thing. The first angel was sent to
" tell our father Abraham, that behold Sarah
** should bring forth Isaac ; the second was sent
" to deliver Lot out of the midst of the over-
** throw : the third angel was sent to destroy
" Sodom and Gomorrah, Adm.ah and Zeboim.
*' Therefore he was the prophetic Word, and
" the Word of the Lord appeared to him in the
" valley of vision."
The learned Philo was of the same opinion j
for he says in his book of Dreams, after recit-
ing th )se wjrds of Genesis, The sun ivas risen
upon the earth when hot entered into Zcar, and
the Lord rained brimstone and fire npon Sodom and
Gomorrah, he immediately adds, " For the Word
** of God, when he visits the earth, assists those
*' that are virtuous, or inclined to be so, in af-
" fording them all refuge and safety j but to them
" who oppose him he sends inevitable ruin and
" destruction."
Justin Martyr is of the same opinion :
" When the scripture says, The Lord rained fire
*' from the Lord cut of heaven^ the prophetic
" word indicates two numerical existences, the one
*' existing on earth, whom it reports to have
" come down in order to' examine the cry of
** Sodom, the other abiding in the heavens, who
** is also the Lord of the Lord on earthy as be-
" ing Father and God, and the cause of ex-
*' istence to him, who is both powerful, and
** Lord, and God." Dial, cum \ ryph. p. 358.
<j%. The story of Abimelech and Abraham, and
God's appearing to vindicate Sarah's honour, is
of a nature similar to all the other Divine mni-
fcstations. See Gen. 20. 3 — 7, where the Chal«
dec
' DOCTRINE OF THE "TRINITY. 161
dee paraphrase has it, " The Word came from
" before God."
99. The appearance of God to Abraham again con-
cerning I^hmael is o-f the same kind. The cir-
cumstances of the story render it inconsistenc
cither with the Fathlr of the universe, or a
created Ancel. It must have been, therefore,
the Logos of God, who appeared, accor(^ing to
the opinion of all antiquity. See Gen. 21.
12 — 21.
soo.* The cirrumstances of the history make It vcr\'
evident also, that it was the same glorious Being v/ha
appeared to Abraham again, afcer he had offered
his only son Isnac in sacrifice. ' The chapter be-
gins with informing us., that God did tempt Ahm-
ham. At the twelfth verse the Angel of God
says. Lay ml thy havd upon the lad., for now I
knoiv thou fearest God, seeing thou hast not uilh-
held thy son from Mr:. If the Angel of God.
the Angel of the covenant, had not been the
person, who tempted Abraham to offer up his
son, he would certainly have used the pronoun
him instead of me^ as the term GoD immediately
precedes. This will be confirmed by what fol-
lows, where the Angel swears by himself, and
blesses Abraham for obcvin;:!' his voice, the voice
of the Angel, and not the voice of God, which
it ought to have been, had the person who spoke
X been
^ Gcri. 22. In our account of all these Divine manifestations, th«
reader would do well to have his bible in his hand, and turn to the
chapters as thc;y occur, since it would swell this treatise (already too
large) to a much greater bulk, were we to produce all the histories
at length. Upon such perusal he will find, that the Person, who
appears and speaks, is neither the Father of the universe, nor any
created Angel. There are certain traits, however, in every one of
these sacred stories, which indicate the character of the person to be
truly divine.
i6z ' AN APOLOGY FOR THE
been an inferior messenger acting in the name of
Jehovah. *
101. When Jacob fled from his brother Esati, he was
favoured with a very singular and comfortable
vision of the Almighty, who declared himself to
be the God of his fathers, Abraham and Isaac*
See Gen. 28. 10 — 17, and compare it with Gen,
31. I r, 13, and Gen. 48. 15, 16. Upon this-
. comparison it appears, that the God of Abraham
and Isaac, in the first passage, is an Angel, in
the other places. But the Father of the uni-
verse is never called an Angel : the whole must
be attributed, therefore, to the Son of God, who
was, at the same time, the God of Abraham and
IsaaCj the God of Bethel, the God that fed
Jacob all his life long, the Angel, which redeem-
ed him from all evil, and the Messenger of the
covenant. Compare John i* 51J and see Mau-
rice's Indian Antiquities, vol. 4. p. 504, 505.
102.* The story of Jacob's wrestling with an angel
is of a similar kind. * This will appear pretty
manifest, if the narrative be compared with the
account the prophet Hosea gives of the same
transaction : jaco^ took his brother by the heel in
the ivomb, and by his strength he had power "with
God : yeay he had power over the Angel, and
prevailed. He wept and made supplication
unto HIM. He found him in Bethel^ and there he
spake with us i even the Lord God cf hosts, the
Lord is his memorial. '
103.* Is not the appearance of the Angel to Moses in
the
* See the faith of the ancient Jews, concerning that person who is
called the Angel of the Lord, in Jamieson's Vindication, book 1.
chap. 8. where the several appearances are set in a very satisfac-
tory point of view.
• Gen. 32. 24 — 30.
■ Hos. 12. 3 — 5. — ** The Lord shewed, that it was not only a
*J man who then wrestled with Jacob, but also Cod,^* Novat. c. 27.
DOCTRINE OF THE TRINITY. i6$
the bush of the same kind also ? I think it is.
The serious person will read the passage and
judge : ^nd the Angel of the Lord appeared unto
Moses in a fame of fire out of the midst of a bush :
and he looked^ and behold the bu.h burned with fire y
and the bush zvas not consumed. And Mcses said,
I will now turn aside and see this great sight y why
the bush is not burned. And when the Lor d saw
that he turned aside to see, God called unto him out
of the midst of the bush, and said, M(.ses, Moses,
And he said. Here am I. And he said. Draw not
nigh hither: put off thy shoes from offthyjeet; for
the place whereon thou standest is holy ground.
Moreover, he said, I am the God of thy father ^
the God of Abraham, the God of Isaac, and the
God of Jacob. And Moses hid his face ; for he was
afraid to look upon God. Ex. 3. 1 — 7.
Let this account be compared with the history
of the same transaction in the Acts of the Apos-
tles ; And when forty years were expired, there ap-
peared to Moses, in the wilderness of mount Sina,
an As GEL of the Lord in a fame of fire in a bush.
And when Moses saw it he wondered at the sight .*-
and as he drew Jiear to behold it, the voice of the
Lord came unto him, sayings I am the God 0/ thy
fathers, the Gop of Abraham, and the God of
Isaac, and the God of Jacob. Then Moses trem-
bled and durst not behold, then said the Lord to
him. Put off thy shoes from thy feet i for the place
where thou standest is holy ground. I have seen,
I have seen, the affliction of my people, which is in
Egypt, and I have heard their groaning, and am
come down to deliver them. * Comp. Jos. 5.
104.* It
*' He was both an Anqel, and God, and Lord> who, in thp
** formof a man, wrestled with Jacob."
Just. Dial, cum Tryph. p. 281.
* Acts 7, 30 — 34. Justin Martyr, sneaking of this transaction.
16+ AN APOLOGY FOR THE ^
104,* It seems to have been no other than the Son of
God who slew all the first-born of the land of
•Egypt : for the sacred history attributes the
whole to Jehovah. The Chaldce paraphrase
applies the destruction to the Word of the Lord^
a term common in that work for the Son of
God: ar.d the Wisdom of Solomon, another
Jewish composition, tells us it was " the Al-
mighty Word of God," who leaped out of
his throne, and executed the mighty destruction :
— " While all things were in quiet silence, and
** that night was in the midst of her swift course ;
" thine Almighty Word leaped down from
" heaven out of thy royal throne, as a fierce man
^' of war, into the midst of a land of destruc-
" tion ; and brought thine unfeig.ied command-
" ment, as a sharp sword j and, standing up,
*' filled all things with death : ami it touched the
*? heavens, but it stood upon the earth." Wis-
dom 18. 1 4-— 16.
105. It seems also to have been the Son of God, who
gave the Law^ on mount Sinai, surrounded by his
host of angels. Ex. 19. 1^—6.
Irensus says, that " the Lord himself (that
*' is Christ) spake the words of the decalogue.**
See lib. 4. c. 31.
Clemens Alexand. says also, that " the Word
*' declared himself the p^edagogue, when he said
" in person, / am the Lord thy God^ ivbo brought
" thee cut of the Land of Egypt. Psedag. lib. i .
p. 13 1. And
says, '* Permit me to shew you out of the book of Exodus, how the
*' very same person, who appeared to Abraham and Jacob, as an
*' Angel, and GcD, and Lord, and Man, appeared' to Moses in
** a flame of fire out of the bush, and talked with him." — Soon after
he adds — " You have seen, gentlemen, that the same person whom
•" Moses calls an Angel, and who conversed with him in a flame
** of fire ; that very per. on being God, signifies to Moses, that him-
V $elf is the God of Abraham, and of Isaac, and of Jacob."
Dial, cum '4r>T^' P* 281, 2820
DOCTRINE OF THE TRINITY. 165
And our learned Lightfoot tells us that "the
** great Angel Christ, at the giving of the
,' *' law, was the speaker, and all the created an-
" gels his silent attendants." Works, vol. 1. p.
1 229.
106.* Vv'as not the Angel that accompanied the Isra-
elites in the wilderness, by day in a pillar of a
cloud, and by night in a pillar of fire, the Son of
God also .'' It should seem so. The reader will
fcrm his own judgment when he has carefully
perused the histoiy of that wonderful appoint-
ment. •
,107, The glorious Being, who revealed himself to
Moses and Aaron, Nadab, and Abihu, and the
seventy Elders of Israel, appears to have been
the same. Ex. ■24, 9 — 11.
J08. It appears from the circumstances of the history,
that the Angel, who withstood Balaam in t!ie
way, as he went to curse the Israelites at the in-
stigation of Balak, was no other than the Son of
God, and the Lord of angels, the eternal Word,
by
3 See Ex. 23. 20 — 22. — Ibid. 32, 34. — Ibid. 33. 2. — Isaiah 6j.
9,10 — 1 Cor. 10. 9. — The learned Philo says, that God hath set
over the works of his hands his true Word, \\\sjirst-begcnen Son.
And then he quotes that passage in the 23d cf Exodus, isehold 1 am,
and 1 nn'til send tny Angel before thy face to kefp thee in the nuay.
Philo de Agricultura, p. 195.
Clemens Alexandrinus also says, " It was the Son of God who led
" the people in the wilderness."
Paedagogus, B. i.e. 7.
Our very learned Bishop Patrick hesitates in ascribing this and some
other appearances of angels to the Logos of God, although he ad-
mits of such appearance when any epithet discriptive of his character is
added. He is affVaid of degrading me Son of God, by attributing to
him an othce beneath his proper dignity. But when we consider
how extremely low he afterwards conoescended to redeem the humaa
race, we shall not find it difhcuh to suppcse he might be the Lader oi"
the hosts of Israel through the wilderness, and submit to other cfiices;,
which we might think t)eneath him, for the good of his people. Sec
■f^trick on Gen. 4a*. 16, and Excd. 23. 20.
i66 AN APOLOGY FOR THE
by whom the worlds were made. * Num. 2 a?
22—35-
109.* Is not the appearance of the Angel to Joshua
of a similar kind ? It should seem from his man-
ner of addressing him, that he was the same be-
ing who some years before had spoken to
Moses in the burning bush. See Jos, 5. 13 — 15,
and compare the two appearances. Archbishop
Usher says upon this place, " Jesus our Lord,
" the Prince of his Father's host, appearing to
" him who was a type of him at Jericho, with
" a drawn sword, promised to be the defender of
" the people." Consult Patrick on the place^
who is particularly satisfactory.
110.* The Angel of the Lord, that came up frorr^
Gilgal to Bochim, where he rebuked the children
of Israel, was the same who brought them up
out of Egypt, and established them in Canaan,
for I, says he, viade you to go up out of Egypt, ami
ha-ve brought you unto the land zvhich I siv..re un-r
^0 your fathers, and I said, I zmll never break my
covenant zvith you — but ye have not obeyed my
voice. See Judg. 2. i- — 23. Consult Patrick on
the place, where he ascribes all that is here said to
the same Angel, who had appeared to Jcshua
by Jericho, and calls him the Angel of the cove^.
nam.
jii.* The Angel that appeared to Gideon, likewise,
seems to have been no other than the Son of
God in human guise. See Judg. 6. 1 1 — 27,
In thp twelfth verse the Targum translates it,
*' The Word of the Lord is thy help :" where-
by it appears, the ancient Jews did not look up-
on this angel merely as an heavenly messenger
sent from God, but as the Lord himself, as he is
called
♦ *' The angel who appeared to Balaam was a,\I\oc; 0 Xoyog, saya
J'renaeus, in Fragm. p. 471. Jortin's Dissertations, p. 186.
DOCTRINE OF THE TRINITY. 167
fcalled, ver. 14, 16, 23, 24, 25, 27. In the
thirteenth verse the Targum makes it, " Is the
" ScHECHiNAH of the Lord our help ? Whence
" then hath all this happened unto us ?" From
which it appears the Word of the Lordy and the
ScHECHiNAH vf the Lordy were with them the
same. Consult Patrick on the whole chapter,
especially the 23d. verse, where he attributes the
appearance to the Son of God.
112.* The ANGEL, that appeared to Manoah and his
wife, seems to have been the same, who appeared
to Gideon, and Joshua, and the other ancient
Worthies before mentioned. Jud. 13. 2 — 23.
I must refer the reader to Bishop Patrick again,
who considers this Angel also to be the Locos
of God. '
113. The same person, that is so frequently denominat-
ed the Word of the Lord, is, at other times
characterized by the title, the Name of Jehovah,
miT rDW as in Isaiah 30. 27 j Behold, the Name
0/ Jehovah comet h from far, burning with his an^
ger. In Prov. 18. 10, we have a similar expres-
sion; The Name of the Lord is a strong tower :
thither
• A learned man hath summed up these divine mamfestatlons ia
the manner following : — " It was the voice of the Logos Adam and
•' Eve heard walking in the garden. — It was he who swept away the
»* old world by a flood, and preserved Noah and. his farnily. It was
*' he who cursed Ham and his son Canaan, by the mouth of Noah. —
•• It was he who called Abraham. — And in a word, it was God the
•' Father mediately, and the Son immediately that did and acted alt
•* that is attributed to God in the Old, as well as in the New Testa-
•* ment. — Hence we may easily see whence it is said,. that Moses
"*' chose to suffer affliction, rather than to sin, as esteeming the re-
•♦ proach of Christ better than all the treasures of Egypt : and upon
*' what account we are exhorted not to tempt Christ, as the Israelites
•* in the wilderness did : and whence it is that Peter asserts, that
*♦ Christ, by his Spirit, did irradiate the Prophets of old, with all
*"» those predictions we find in their writings, of Christ's sufferings,
^* and the New Testament times."
Fleming's Chiistology, vol. i. p. 227 — 234..
i<58 AN APOLOGY FOR THE
thither the righteous runneth^ and is safe. This 13
applied to Messiah in Midrasch Tillim. And
Philo cells us, that the Logos is the Name of
the Lord. So that it is not improbable, but the
Name of the Lardy in the Prophet, is the same
person. Comp. Ps. 23. 3.
114. Daniel has given us a most extraordinary manifes-
tation both of the Father and the Son. Few-
descriptions are so sublime and magnificent. The
; frst person in the sacred Trinity is described in
the following manner :— / beheld till the thrones
zverefxedy and the ANCIENT OF DAYS did
sit, 'in'hose garment "Ji'as ix:hite as snow^ and the
hair of his head like the pure wool: his throne was
like the fiery flame ^ and his wheels like burnings fire.
A fiery stream issued and came forth from before
him: thousand thou hinds ministered unto him, and
ten thousand times ten thousand stood before him :
the Judgment was set, and the books were opened.
After this, the second person of the Trinity is
introduced: — And, behold, one like the Son op
Man came with the clouds of heaven, and came to
the ANCIENT OF DAYS: and there was
given him dominion, and glory, and a kingd.Tii ; that
till people, nations, and languages, should serve him.
His doyninion is an everlasting dominion, which shall
vot pass aWay, and his kingdom that zvhiih shall nb't
be destroyed. Dan. 7. 13, 14. When this visi.-
onary representation is compared with the other
celestial appearances we have had occasion to re-
view, it will be fuund, I apprehend, to confirm
this general proposition, that the Son of God,
■who is here called the Son of man, pre-existed
• his human conception.
115. The prophet Zechariah had a vision of a MajSt
riding upon a red horse, who is called in the fol-
lowing verses an Angel ; which is generally
supposed to be the Angel of the covenant. CH#
u
DOCTRINE OF THE TRINITY. 169
I. 7 — II. See Lowth on these verses, where he
considers one of the Angels rrientioned as the l^o-
GO'n of God y with a good degree of plausibility.
116. And he shewed me Joshua the high-priest standing
before the Angel of ihe Lord, and Satan standing
at his right hand to resist him. And the Lord
said unto Satany T'he 'Lord rebuke thee, O Satan^
even the Lord that hath chosen Jerusakm rebuke
thee. Zech. 3. i, 2. Here seem to be two Je-
HOVAHS mentioned, one of whom is called an
Angel, which can be no other than the Angel
of the covenant. Comp. Ch. 12. 8. See Lowth
on the place.
117. Isaiah was favoured with a vision of the Almighty
truly sublime and magnificent. In ihe year that
king Uzziah diedy says he, / sazv also the Lord sit-
ting upon a thronCy high and lifted ?//>, and his train
filled the temple. Ch. 6. i — 3. In the fifth verse
of this chapter the same person is called the Kingy
/i?^ Lord OF hosts. St. John, ch. 12. 41, tells
us, that the person, whom the Prophet saw in this
vision, was Jesus Christ. These things said Isaiah
when he saw his (Christ's) glory, and spake of him,
Christ, therefore, in the opinion of St. John, is
the Lord of hosts.
Eusebius understands this whole representation
of the Prophet as applicable to the Son of God
only. " What Lord was this," says he, " which
-" the Prophet saw ? No other surely but he that
" was seen by Abraham and the old Patriarchs,
" and with whom they spake and conversed -,
" even he who was at once God, and Lord, and
' *' Angel, and supreme General of God's ?t-
" mies. He being about to give the Prophet an
" account of his appearing among men, thought
" fit to represent unto him first the glory of his
" kingdom, and therefore discovers himself as
" sitdng in state and majesty upon a most glo-
Y " rious
170 AN APOLOGY FOR THE
'^ rious throne; which throne is the santie that
" the Psalmist speaks of, when he says, Thy
" throne^ O God, is forever and every &c. where
'* it is plain that God speaks to Christ his Son
" concerning his kingdom. And of this the
'= Psalmist speaks again, when he says, The Lord
" said unto my Lord, sit thoiiy^ &c." Dem,
Evang. i. 7. c. I.
If all the Divine dispensations from the beginning of
time have been conducted by the Logos of God, as the
Son, and Heir, and Angel of his almighty Father,
then we may, with propriety, apply to him the most
sublime hymn of the prophet Habakkiik. This is the
more allowable, because the thirteenth verse expressly
ascribes the mighty works commemorated in the hymn
to the agency of Messiah. Thou went est forth for the'
salvation of thy people^for salvation with thy MESSIAH.
He is speaking of the successes of Joshua, and proba-
bly alludes to the Captain of the Lord's host mention-
ed in Jos. 5. 13 — 15. It may be allowable, therefore,
to consider Messiah as the conductor of all the wonder-
ful works described with so much sublimity in this noble
composition.
The subject of it is this : God having threatened that
he would send his people into captivity for their sins,
the Prophet undertakes to intcrceed with him, that the
time of it may be shortened. This is the introduction,
and is comprehended in the second verse. Then from
that to the sixteenth verse he takes a survey of the many
wonderful works which God had wrought for Israel in
bringing them out of Egypt, and giving them possession
of
* This application of the Prophet's vision to Christ is confirmed by
the concurring testimony of most of the Christian fathers. See
Just. Mart. Quest, et Resp. p. 417. — Irensus, lib. 4. c. 37.—
Athan. p. 877, 889.— Hil. Trin. 1. 5. c. 33.— Basil Cont. Eunom.
1- S- — Hieron. in loco. — Epip. Ancorat. p. 13, !5.'-Cyril Hier.
Cat. 14. — Amb. de Fid. 1. i. c. 12. — Greg. Nyss. contt Eunom.
1. 2.
DOCTRINE OF THE TRINITY. 171
of the land of Canaan. In the sixteenth verse the Pro-
phet describes in what manner he was affected with the
threat<rning, and takes occasion from thence to pray,
that he might be gathered to his fathers in peace, before
tiie king of Babylon should invade Judea, and carry the
people captive ; adding in the seventeenth verse, as a
reason for his prayer, a description of the desolation
which should then come upon the land.
After this, the Prophet concludes in the eighteenth
verse with declaring, that whatever became of himself,
he W'Mjld still rejoice in hope, that God would visit his
people again with his salvation. And then, verse nine-
teenth, glorying in Jehovah as their strength, the Pro-
phet rests assured, that he would in due time j^estore the
captive Jews to their own land, giving them the agility
of the hind to return once more to the fertile and darl-
ing hills of Judea.
We will now transcribe the whole hymn from Green '^
translation, only making two or three alterations, which
seem more a";reeable to the original.
*C3'
118. *' A Prayer of the Prophet Habakuk.
** O Lord, I have heard thy threatening :
*' I am in pain, O Lord, for thy work;
" In the midst of the years revive it :
" In the midst of the years shew compassion i
" In wrath remember mercy.
** God went forth from Tern an,
" Even the Holy One from mount Paran.
" His majesty covered the heavens,
" And his glory filled the earth.
, " His brightness was as the brightness of the sui
" He had beams of light issuing from his hand,
" And there was the hiding place of his powci.
** The pestilence marched before him,
** And devouring fire followed after iiiin,
Y z
1^2 AN APOLOGY FOR THE
" He stood and measured out the land,
** He beheld and scattered the nations.
" The eternal mountains dispersed,
*' The everlasting hills bowed,
** The everlasting ways owned their Lord.
" I saw the tents of Cusham in consternation ;
** And the tent curtains of the land of Midian trembled,
** Was the Lord displeased at the rivers ?
** Was thine indignation against the rivers ?
** Was thy wrath against the sea,
** When thou rodest on thine horses
*' And thy chariots of salvation ?
" No ; thou laidest bare thy bow to fight for Israel^
*• According to thy oath unto the tribes, and thy promise.
** Thou deavedest the dry land into rivers ;
" The mountains saw thee, and were in pangs.
•' The overflowing water hasted away ;
" The deep uttered its voice,
•* And lifted up its hands on high.
" The sun and moon stood still in their habitation ;
** By their light, thine arrows flew abroad ;
•' And by their shining, thy glittering spear.
" Thou marchedst through the land in indignation,
*' Thou trampledest underfoot the nations in anger.
*' Thou wentest forth for the salvation of thy people,
*' For salvation with thy MESSIAH.*
'*. Thou woundedst the head of the house of the wicked ;
«♦ Thou raisedst the foundation of it, even to the rock ;
" Thou piercedst through with thy sceptre the head of the
village.
** When they came out as a whirlwind to scatter us,
*' Their rejoicing was, as when about
** To devour the poor man in secret.
" Thou marchedst with thine horses to the western sea,
•' To the heap of miehty waters.
. ^ ^ ' '' When
*See Whitby on i Cor. lo. 9.
DOCTRINE OF THE TRINITY. 173
** When I heard thy threat eningt my bowels were troubled ;
" My lips quivered at thy voice ;
** A wasting entered into my bones,
** And my steps tottered under me.
*» Oh, that I might be at rest before the day of distress,
** When the invader shall come up against the people with his
, ' troops !
«* For then the ligtree shall not flourish,
*' Nor shall fruit be on the vines ;
** The produce of the olive shall fail,
" And the fields shall yield no food ;
*' The flock shall be cut off from the fold,
«' And no herd shall be left in the stalls.
** Nevertheless, I will rejoice in the Lord ;
** I will be exceeding joyful in the God of my salvation.
** The Lord Jehovah is my strength ;
** He will make my feet like hinds feet,
*' And cause me to tread again on my own fertile hills !'*
The words of Eusebiiis will close this account of
the divine manifestations with effect : — " I will here ex-
plain myself," says this learned Father, " upon the
fundamental point of Christ's divinity and humanity,
so as to silence those adversaries, who call the Chris-
tian religion a new and upstart institution. They are
therefore, desired to understand, that its author's na-
ture and substance is of an existence ineffably eter-
nal ; for who shall declare hh generation ? No one has
known the Father but the Sony and no one the Son but
the Father \ with whom, and from whom he subsisted
from everlasting, the glorious minister of his will;
by whom, as he created, so he governs all things,
his only-begotten Son, truly God: for in the begin-
ning was the Word^ and the Word was with God^ and
the Word was God. All things were made by him,
and without him was nothing made. Accordingly,
Moses assures us, that the Father communicated vvith
- « him
174- ' ■ AN APOLOGY FOR THE
*' hini his counsel of creating man, where he says, Let
*' us make man after our image. To the same effect the
** Pialmist J He spake and they were made ; he command-
" ed and they were created. The Father pronounced
" his pleasure, which the Son administered. This is he
" whom the Patriarchs and Prophets, both before and
" after Moses, beheld frequently exhibited before their
**' eyes, and as frequently received with adorations. This
" is the Lord God, that appeared to Abraham in a hu-
" man shape, before whom he kneeled, and to whom
" he addressed himself in these Vv'ords, Shall not the
" herd of the whole earth judge righteomly ? The scrip-
*^ ture cannot lie, nor the God-head become a human
*' body ; so that unless by the Lord of the whole earth,
*' in this place, is meant the first unbegotten cause of
*' things, which it cannot be, it must signify the Logos,
^'^ or Word; concerning whom the Psalmist, Ue sent
** out his^No's.T) and healed tbeniy and they were saved
*^ from their destruction. This is that Lord that rained
" fre upon Sodcni and Gomorrah from the Lord out of
*' heaven ; that God who wrestled with Jacob, and
«' fi-om whom he called the place where they strove,
** ^he vision of God, because he had s<:en him face to
*' face. Nor were these the appearances of angels ;
'' the scripture ascribing them nor, as at other times,
" to angels, but to God. Thus, again, when he pre-
*' sented himself in the form of a man before Joshua,
" he tells him the place is sanctified by his presence ;
<^ at which Joshua falls upon his knees, and acknow-
<^ ledges him Captain of the host of the Lord. So vv'e
" find the place where he talked with Moses consecrat-
** ed by his presence ; for he was the God of Abraham,
<^ Isaac, and Jacob, the Wisdom of God l^efore the
«' foundation of the world, that pitched his tabernacle with
»* prudence and called to him knowledge and understanding'^
<' by whom princes ride, and nobles, even all the judges of
" the earth \ whom the Lord created the beginning of his
" ways, before his works cfold. Thus it pleased the di-
" vine
DOCTRINE OF THE TRINITY. 175
" vine goodness to manifest itself — till the world being
" prepared for the entertainment of his divine truths,
'^ the Son of God came incarnate to perform, to teach,
" and to suffer whatever the Prophets had foretold
*^ concerning him ; and, lastly, to receive that kingdom,
** that universal everlasting dominion, which the pro-
" phet Daniel represents him invested wich, in the
" midst of thousand thousands and ten thousand times
*' ten thousands. All these characteristics are apphca-
" ble only to the eternal Word incarnate." '
We have brought our Inquiry, concerning the Person
of Jesus, down through the historical and prophetical
scriptures, for a period of 3600 years ; or rather, from
the beginning of the world to the birth of Christ, which
is about 4000 years; and the amount of the evidence
seems to me very considerable for the pre-existence and
eternal divinity of the Son of God. The reader will
pay it that attention which he judges it deserves.
Eccleslast. Hist. 1. i. c. 2,
END OF THE FIRST PART.
PART SECOND.
SECTION I.
Various testimonies to the PERSON and CHARACTER of Christ, im-
mediately antecedent to his birth, and during his abode upon earth,
IT is time to proceed to an examination of the New
Testament. And here, likewise, we wUl conduct
our inquiry, as near as may be, according to the order
of time, because the evidence grows clearer and fuller, >
till we arrive towards the close of the scriptural canon.
1 15.* First, then, the angel Gabriel spake strong things
of the Redeemer's glory, sometime before he
was conceived in the womb : — Many of the child-
ren of Israel^ says he to Zacharias, shall John turn
to the Lord their God. And he shall go be-
fore HIM in the spirit and power of EliaSy to turn
the hearts of the fathers to the children ; and the
disobedient to the ivisdo?n of the Just ^ to make rea-
dy a people prepared for the Lord. *
1 20.* Fear not^ Mary ; for thou hast found favour with
God. Andj beholdj thou shalt conceive in thy womhy^
Z and
' Luke I. 16, 17. — Dr. Clarke observes upon the above words,
the Lord their God, that " they are, in strictness of construction, im-
*' mediately connected with the fbllovving word, him ; which must
" necessarily by understood of Christ." Whether the expression, the
Lord their God,\y\\\, in consequence, belong likewise to him, the rea-
der must judge. It seems so to me ; and the learned Doctor appears
to have been of the same opinion.
Scrip. Doct. p. 72,
9 " Vain are the Ebionites, who" says Irensus, " do not receive
** into their faithless minds the union of God and man, but, per-
*' sisting in the old leaven of production, are unwilling to understand,
** that the Holy Ghost came upon Mary, and the power of the High-
1 73 AN APOLOGY FOR THE
and bring forth a souy and shall call his name Jesus,
He shall be greaty and shall be called the Son of
the Highest ; and the Lord God shall give unto
him the throne of his father David : and he shall
reign over the house of Jacob forever ; and of his
kingdom there shall be no end. Then said Mary
unto the Angela How shall this be^ seeing I know
not a man ? And the Angel answered and said unto
hery The Holy Ghost shall come upon thecy and the
pozver of the Highest shall overshadow thee ; there-
fore
'* est overshadowed her ; wherefore that which was conceived is
" holy, and the Son of the most high God, the Father of the uni-
*' verse, who effected his incarnation, and shewed an example of a
•* new generation ; that, inasmuch as by the former generation, we
" inherited death, so by this generation we might inherit life."
Lib. 5. cap. I.
Tertullian expresses this miraculous transaction in various ways:
— -" He is a ray of God, which, darting down upon a certain virgin,
** and being in her womb fashioned into flesh, ivas horn a Man mixt
*' tvith God.''* Apol. adv. Gentes, cap. 21.
Again : — " We have learned that Christ proceeded forth from
*' God, and was begotten by procedure, and, therefore, that he is
** called the Son of God, and God, from the unity of substance."
Ibid.
Again : — " The sun will be in the ray, because the ray is ofF the
** sun, nor is the substance separated, but extended : what goeth
*' forth from God is God, and the Son of God, and both are one."
Ibid.
Again : — *' The flesh is not God, but he who was born in the flesh
" is God. — A double state then we see, not confused, but united in
*' one person. Go n and the Man Jesus." Adv. Prax. cap 27.
Origen says, " The Word of God, clothed in the flesh of Mary,
*' came forth into the world, and, indeed, it was one thing which in
*' him was seen, another which was understood. For the appear-
** ance of flesh in liim was obvious to all ; buc to few and chosen
** persons was the knowledge of his Godhead imparted." Horn.
I. in Levit.
Again :—" Christ is the Word of God ; but the Word ivcs
*' made flesh. In Christ, therefore, there is one substance from
** above, another assumed of the human nature and the virgin's
*' womb." Horn. 9. in Genesin.
St Cyprian declares of him, that ** the Holy Ghost co-operating,
** he took flesh of a virgin, and thus became God mixed 'witk
*' Man." De Vanitate Idol.
DOCTRINE OF THE TRINITY. 179
fore also that holy things 'which shall he horn of
thee, shall he called The Son of God. Luke
121.* The tescimony of Elizabeth, the mother of John
the Baptist, is this : — And EUzaheth "juas filled
iviih the Holy Ghost j and she spake cut "with a
loud voicey and said. Blessed art thou among zuomen,
and hies sed is the fruit of thy womh. And ivhence
is this to me, that the mother of my Lord should
cometofucF Lnke i. 41 — 43.
122.* The declarations of Zacharias, the father of John,
are somewhat similar to those of his wife. Be-
ing filled with the Holy Ghost he said : — And
thou, cbildy shah he called, the prophet of the
Highest ; for thou shalt go lefore the face of the.
Lord to prepare his zvays ^ to give knowledge of
salvation unto his people, hy the remission of their
sins, through the tender mercy of our God ; zvherehy
THE DAY-SPRING from on high hath visited us,
to give light to them that sit in darkness, and in the
shadow of death, to guide our feet into the way of
peace. Luke i. 76 — 79.
123.* The Angel, after the birth of our Saviour, gave
the shepherds to understand, that there was some-
thing very extraordinary in his character :- — And
there zvcre in the country shepherds abiding in the
field, keeping watch over their fiock hy night. Andy
lo, the Angel of the Lord came upon them, and the
glcry of the Lord shone round ahout ihem / and they
were sore afraid. /Ind the Angel said unto them.
Fear not : Jor, heboid, I bring you good tidings of
great joy, which shall he to all people. For unto
you is kc-rn this day, in the city of David, a Savi-
our, which is Christ the Lord. — Suddenly
there was zvith the Angel a multitude of ihe hea-
venly host praising God and saying. Glory to God in
the highest, and on earth peace, good will tozvards
men. Luke 2. 8 — 14.
Z 2 124. The
i8o AN APOLOGY FOR THE
124, The testimony of good old Simeon is much the
same with all the former : — There i^as a man in
Jerusakm whose name was Simeon ; and the same
man was just and devout ^ waitino^for the Consola-
tion of Israel : and the Holy Ghost was upon him.
And it was revealed unto him hy the Holy Ghost-,
that he should not see death before he had seen the
Lord's Christ, And he came by the Spirit into the
temple. And when the parents brought in the
child Jesus to do for him after the custom of the
lazi'y then took he him up in his arms, and blessed
God, and said, Lord, now lettest thou thy servant
depart in peace, according to thy word ^ for mine
eyes have seen thy Salvation, which thou hast
prepared before the face of all people ^ ^ Light
to lighten the Gentiles, and the Glory of thy peo-
ple Israel. Luke 2. 25 — 32.
X25. St. Matthew's account of his birth is well known :
—^Now, says he, the birth of Jesus Christ was on
this wise : J-Iljcn as his mother Mary zvas espoused
to Joseph, before they came together, she was found
with child of the Holy Ghost. Then Joseph^
her husband, being a just man, and not willing to
make her a public example, was minded to' put her
away privily. But while he thought on these things,
behold, the Angel of the Lord appeared unto hitn in
a dream, saying, Joseph, thou son of David, fear
fiot to take unto thee Mary, thy wife;for that
which is conceived in her is of the Holy Ghost.
And she shall bring forth a son, and thou shalt call
his fiame Jesus ; for he shall save his people from
their sins'. Now all this zvas done, that it might
be fulfilled zvhich was spoken of the Lord by the
Prophet, saying. Behold, a virgin shall be zzith
child, and shall bring forth a sen, and they shall
call his name Emmanuel ', which, being interpret-
ed, is God with us. * Some writers would in-
sinuate,
VJVfat, 1. 18—23. See Whitby on the place.
DOCTRINE OF THE TRINITY. i8t
sinuate, that St. Matthew may here mean the
Fathers but a bare -perusal of the passage will
easily refute the supposition. The text is plain
and full to the contrary. It is then pretended,
that the name Emmanuel proves nothing more,
in point of argument, than the names of places,
such as Jehovah-Jireh, Jehovah-Shammah, Jeho-
vah-Shalom, Jehovah-Nissi, and the like. In
answer to this surmise, we will throw into the
bottom of the page the reasoning of bishop Pear-
son upon it i * and I would observe, that most,
if
* " That the name of God invested by way of excellency with
*** an article is attributed in the scriptures unto Christ, may thus be
*' made good. He who is call§d Emmanuel is named God by way of
*' excellency ; for that name, saith St. Matthew, being interpreted^
*' is God HAjith us, and in that interpretation the Greek article is
" prefixed. But Christ is called Emmanuel; that it might be
" fulfilled n.vhich ijuas spoken of the Lord by the Prophet ; saying, Be-
*' hold, a Virgin shall be ijoith child, and shall bring forth a son, and
" they shall call his name Emmanuel. Therefore he is that God
*' with us, which is expressed by way of excellency, and distinguish-
*' ed from all other who are any way honoured with that name.
" For it is a vain imagination to think that Christ is called Emma-
** Nu EL, but that he is not what he is called: as Moses built an
** altar, and calle'd the name of it Jehovah-Nissi, and Gideon ano-
«' ther called Jehovah-Shalom ; and yet neither altar was Jehovah :
** as Jerusalem was called the Lord our Righteousness, and yet that
«* city was not the Lord. Because these two notions, which are
f* conjoined in the name Emmanuel, are severally true of Christ.
*' Fir>>t, he is Emmanu, that is, ^vith us, for he hath d-zvelt
** among us : and when he parted from the earth, he said to his dis-
** ciples, / am ivith you alivay, enjen to the end of the ivorld. Second*
*' ly, he is EL, and that name was given hirn, as the same Prophet
** testifieth ; for unto us a child is bom, unto us a sort is given ; and
*' his name shah be called Wonderful, Counsellor, the
*' Mighty God. He then who is both properly called EL, that
** is, God, and is also really Emmanu, that is, with us, he muit
" infallibly be that Emmanuel who is God nvith us. Indeed, if
•' the name Emmanuel were to be interpreted by way of a pro-
*• position, God is with us, as the Lord our righteousness, and the
*• Lord is there, must be understood where they are the names cf
V Jerusalem ; then should it have been the name not of Christ, but
«* of his church : and if we under the gospel had been called sc^
»82 AN APOLOGY FOR THE
if not all the Fathers of the church, from IrencTus
downwards, always considered this text as a proof
that Christ was possessed of real and proper di-
vinity, ^
Let us now pass on to what John the Baptist, and
forerunner of our Lord, hath delivered concerning him.
His evidence is confined within a narrow compass, but
yet it is stronger and fuller than any of the former, and
confirmative of all the predictions which had gone be-
fore concerning him. His v/ords are these : —
12.6.* / indeed baptize ycu ijvith water , hut one mightier
than I ccmethy the latchet of whose shoes I am not
worthy to unloose; he shall baptize you with the
Holy Ghost, and with fire: whose fan is in his'
hand, and he will thoroit^hly purge his floor, and
will gather the wheat into his garner ; but the chaff
be will burn with fire unquenchable.* Luke 3. 16,
127.* John hare witness of him J and cried, saying, This
zvas
" it would have received no other interpretation in reference to as.
" But being it is not ours, but our Saviour's name, it bears no kind
** of similitude with those objected appellations, and is as properly
*' and directly to be attributed to the Messias as the name of Jesus.
** Wherefore it remaineth that Christ be acknowledged God with hs,
** according to the evangelical interpretation, with an expression of
** that excellency which belongeth to the Supreme Deity."
On the Creed, art. 2. p. 130.
^ See Irenacus, lib. 3. cap. 21, and lib, 4, cap. 66 — Tertul.
adv. Jud. cap. 9, et cort. Marc. lib. 3. cap. 12. Vide et cont.
Prax. cap. 27. — Novat. cap. 12. — Cyp. Test. lib. 2. cap. 6. —
Eus. Comment, in Is. 7. 14.
* The reader will be much edified by a perusal of the Rev. Dr.
Bell's Enquiry into the Divine Missions of John the Baptist, and
Jesus Christ. It is an able and ingenious performance. And it will
be convenient to peruse carefully his Arguments for the authenticity
of the two first chapters of St. Matthew and St. Luke's gospels.
They appear to mc decisive. See too the learned Dr. Campbell on the
Four Gospels, vol. i. p. 358, where he delivers in few words the
substance of all that can be advanced on the authenticity of the two
chapters in St. Matthew.
DOCTRINE OF THE TRINITY. i8j
ijuas he ofivhom I spake y He that cometh after me
is preferred before me : for he was before me. '
And of his fulness have all we received y and grace
for grace. For the law was given by Mose^, but
grace and truth came by Jesus Christ. No man
hath seen God at any time: the only-begotten
Son, which is in the bosom of the Father, he
hath declared him. ^ John i. 15 — 18.
128.* I am the voice of one crying in the wilderness ^ Make
straight the way of the Lord, as said the pro-
phet Esaias. John i. 23. Compare Is. 40. 3.
129. T^he next day John seeth Jesus coming unto him,
and saith, Behold the Lamb' of God which
TAKETH AWAY THE SIN OF THE WORLD.*
This is he of whom I said, After me cometh a man
which is preferred before me; for he was before
ME. • And 1 knew him not : but that he should be
made manifest to Israel, therefore I am come bap-
tizing with water, ylnd John bare record, saying,
I saw the Spirit defending from heaven like a dove,
and it abode upon him. And I knew him not ; but
he that sent me to baptize with water, the same said
unto me. Upon whom thou shalt see the Spirit de-
scending and remaining on him, the same is he which
baptizeth with the Holy Ghost. And I saw and
bare record, that this is the Son of God. John
I. 29—34.
130.*' And again, on another occasion, we find the sannc
faithful witness addressing the cavilling Jews in
the following strain : — A mjn can receive nothing
except it he given him from heaven, Te yourselves
bear me witness that I said, I am not the Christ,
hut that I am sent before him. He that hath the
bride is the bridegroom : but the friend of the bride-
groom,
* Here is a clear declaration of Christ's pre-existence.
* This is a declaration of Christ's immensity.
' See Whitby on the place.
' This passage contains the doctrine of atonement.
1 Behold here the prc-e;ds:ence of the Savicur.
184 AN APOLOGY FOR THE
groomy which standeth and heareth hinty rejoicetb
greatly because of the bridegroom 's voice. This tny
Joy therefore is fulfilled. He must increase, but I
must decrease. He that cometh from above
IS ABOVE all: he that is of the earth is earthly
andspeaketh of the earth : he that cometh from
HEAVEN IS above ALL. And what he hath seen
and HEARD, * that he testifieth ; and no man receiv-
eth his testimony. He that hath received his testimo-
ny hath set to his seal that God is true. For he
whom God hath sent speaketh the words of God:
for God giveth not the Spirit by measure unto him.
The Father loveth the Son, and hath given all
THINGS INTO HIS HAND. He that belicvcth on
the Son hath everlasting life : and he that believeth
not the Son shall not see life-y but the wrath of God
abideth on him. John 3. 27 — 36.
tji.* Nathaniel, whom our Saviour dignified with the
appellation of an Israelite indeed in whom was no
guile, struck with a proof ot his omniscience, cri-
ed out. Rabbi, thcu art the Son of God ; thou art
the King of Israel , * thou art he who for so many
ages hast been considered as the King of the Jews.
132. Martha, the sister of Lazarus and Mary, was no
stranger to the character of Jesus. I believe, said
this good woman, that thou art the Christ, the
Son cf God, which should come into the world.
John II. 27.
133. The confession of Peter is of a similar kind : —
Lord, to whom shall zve go ? Thou hast the words
cf eternal life. And we believe and are sure that
thou art that Christ, the Son of the living God.
John 6. 68, 69.
134.* IV hen Jesus came into the coasts cf Cesar ea Phi-
lippi, he asked his disciples, saying. Whom do men
say,
■ Here are in this passage three declarations of Christ's pre-
exlstence.
» John I. 49.
DOCTRINE OF THE TRINITY. 185
say, that /, the Son of man, am ? And they said.
Some say^ that thou art John the Baptist-^ some
Elias ; and ethers JeremiaSy or one of the Prophets,
He saith unto them^ But whom say ye that I am ?
And Simon Peter answered and said. Thou art the
Christ, the Son of the living God. Mat. 16. 13 —
16. Our Saviour was much pleased with the
frank and noble confession which Peter had made
in the name of all his other disciples, and de-
clared, that he had come to the knowledge of his
real character by no ordinary means. Jesus an^
swered and said unto him. Blessed art thou, Simon,
bar-jona, for flesh and blood hath not revealed it un-
to thee, but my Father which is in heaven. Mat.
16. 17. He then proceeds to inform the zealous
Apostle, that upon this confession, of his being
the Son of God, his church should be founded,
and all the powers of darkness should never pre-
vail against it : And I say also unto thee, that thou
art Peter, and upon this rock I will build my church ,
and the gates of hell shall not prevail against it.
And I will give unto thee the keys of the kingdom of
heaven : and whatsoever thou shalt bind on earth
shall be bound in heaven ; and whatsoever thou
shalt loose on earth shall be loosed in heaven. Mat.
1 6. 18, 19. If to the above confession of Peter
we add the declaration which he made upon ano-
ther occasion. Lord, thou knowest all
THINGS, thcu knowest that I love thee, ^ it will ap-
pear, that even then, before the descent of the
Holy Ghost on the day of Pentecost, he had a
veiy exalted opinion of the character of Jesus.
135. And when the Wise M-^nzverecome into the house,
they saw the young child with Mary his mother,
and fell down, and worshipped him : and when they
A a had
3 John 21. 17. See Whitby on the place.
i86 AN APOLOGY FOR THE
had opened their treasures^ they presented unto him
S'fi^ > ^oldy and frankincense .^ and myrrh. *
This was the testimony of Heathens to the
divinity of Jesus. We find all his own Apostles
together acknowledging the same thing : —
136.* iSioii\ say they, ive are sure that thou knowest
ALL THINGS, and needest not that any man should
ask thee; by this zve believCy that thou games t
FORTH PROM GoD. John 16. JO. Herc we have
both the omniscience and pre-existence of the
Redeenner.
137. Upon our Lord's calming a violent tempest on
the sea, the people of the ship came and paid him
worship, saying. Of a truth thou art the Son of
God. '
Jt is to be observed likewise, that our Saviour's
greatest
* Mat. 2. II, Tertullian says that the prophecy in the 72d psalm
was fulfilled by the gifts made to the infant Saviour, and by the hon-
our paid to him at Bethlehem by the wise men; "who, when they
*' knew him honoured him with gifts, and, believing in Christ, on
" their knees adored him as their God and King." Adv. Judasos,
cap. 9.
Origen was of the same opinion : — " The wise men," says he,
" conceiving our Lord to be greater than all their gods, resolved to
** worship him, and coming into Judea they offered symbols to him,
*' who, if we may so speak, was compounded of God and mortal
" man, gold as to a king, myrrh as to one who was to die, and frank-
*' incense as to God.. — And, as he was God superior to the assistant
*' angels, being the Saviour of mankind, the angel rewarded their
*' piety in worshipping Jesus, by warning them not to return to
" Herod." Adv. Celsum, lib. 1.
Then was fulfilled the prophecy of David — The kings of Tarshish
and of the isles shall bring presents, atid the kings of Sheba and Seba
shall offer gifts. Ps. 72. lo. This is what Tertullian alludes to
above.
5 Mat. 14. 53. " Wc never find that the Apostles accepted wor-
*' ship, on account of the miracles done by them, but refused it
*• when offered with the utmost detestation ; referring all worship to
*' the living God, and him only. It is strange that our blessed
" Lord, who was all meekness and humility, should not have been
" more resigned in this particular, had he been any thing less than
" the eternal Son of God."
Fiddes's Theologia Speculativa, vol. i. p. 412.
DOCTRINE OF THE TRINITY. 187
greatest adversaries, upon some occasions, bore
very honourable, though undesigned testimony to
his character. Pilate, the Roman governour, for
instance, proclaimed to all the world upon the
cross : —
138. ^his is y^sus of Nazaretby the king- of the Jczvs —
intimating thereby, through the over-ruling pro-
vidence of God, that Jesus was the person who
had acted as king of Israel all through the Mo-
saic dispensation. Nor is the confession of the
Heathen Centurion, when struck with amazemeac
at the wonderful transaction of the crucifixion,
to be disregarded :—
'3 9' ^^"^'^ zvken the Centiiriony and they that "were with
him watching Jesus ^ saw the earth-quake, . and those
things that were done, they feared greatly y saying,
Truly this was the Son of God. ^
But what is still more remarkable than either
the testimony of Pilate or the Centurion, is, that
even the Devils bore testimony to the divinity of
our Saviour's character.
140. For when he was come into the country of the Ger-
gesenes there met him two possessed with devils, and
they cried out, saying, What have we to do with
thee, Jesus, thou Son ^ God '^ ylrt thou cojne hi-
ther to torment us before the time Y Mat. 8. 28, 29.
141. yh:d unclean spirits when they saw him, fell down
before him, and cried, saying. Thou art the Son of
God. And he strictly charged them, that they should
not make him known. Mark 3. 11, 12.
142. And devils also came out of many, crying cut, and
saying, Thou art Christ, the Son of God. And he,
rebuking them, suffered them not to speak : for they
knew that he was Christ. Luke 4. 41.
There is another testimony to the character of
Jesus still higher than any of the former, vv^hich
ought by no means to be passed over in silence.
A a 2 For
**Mat. 27. 54.
i88 AN APOLOGY FOR THE
For the God of heaven, his eternal Fathei*, more
than once bore witness from the clouds to the
divinity of his Son.
143. And Jesus y when he ivas bapiizedy went up straight-
way out of the water: andy lo, the heavens were
opened unto himj and he saw the Spirit of God de-
scending like a dove, and lighting upon him ; and,
lo, a voice from heaven, saying. This is my be-
loved Son, in zvhom I am well pleased. Mat. 3.
16, 17.
144. JVhile Peter yet spake, behold a fright cloud over-
shadoived them : and behold a voice out of the cloud
which said. This is my beloved Son, in whom
I am well pleased : hear ye him. Mat. 17. 5. In
both these places, and on both these occasions,
it is not improbable but the Divine voice had an
allusion to various parts of the Old Testament,
and particularly to these words of the evangelical
Prophet : — Behold, my servant whom I uphold,
mine elect in whom my soul delight eth ; / have put
my Spirit upon him ; he shall bring fcrth judgment
to the Gentiles. Is. 42. i. Comp. John 12. 28.
I will add here one more attestation to the super-
human, and super- angelical character of the Sa-
viour of the world ; and that is the attestation of
the incredulous Thomas : —
145.* And, after eight days again, his disciples were
within, and I'hcmas with them : then came Jesus,
the doors being shut, and stood in the midst, and
said. Peace be unto you. 'Then saith he to Thomas,
Reach hither thy finger, and behold my hands : and
reach hither thy hand, and thrust it into my side ;
md be not faithless, but believing. And Thomas
answered and said unto him, My Lord and
MY God ! ' Jesus saith unto him, Thomas, because
thou
' St, Cyprian uses nearly the same expression : — " We should la-
*' hour with all our industry and application to gain the favour pf
** Christ the Judge, both our Lord and our God." Epist. 60.
DOCTRINE OF THE TRINITY. 189
tkou hast seen me^ thou hast believed ; hie sued are
they that have not seeriy and yet have believed. ® It
should seem, that if Jesus were but a mere man,
he ought to have reproved Thomas for such an
address. The Apostles -did so upon similar oc-
casions, and so did even the Angels themselves,
when their characters were misunderstood by their
?;dorers. But we never find that our Saviour re-
jected
^ John 20. 26 — 29. See Whitby on the place.— A learned and
able defender of the divinity of Christ hath represented this address
of St. Thomas in the following striking manner : — " It was a very
*' surprising thing, that Jesus, when he appeared to Thomas, after
" his resurrection, should suffer him to cry out. My Lord, and tnj,
*' God I without saying a word to him about the impiety and blas-
** phemy of an exclamation, which treats the creature as if he were
'• the Creator. Thomas, before, was an unbeliever ; now he is an
*' idolater. Till that instant he would not believe that Jesus was
" risen ; he considered him as a man lying under the power of
" death ; but now, on a sudden, he addresses him, as God ; he bows
** and adores. Of the two extremes, the latter is most condem-
** nable ; for unbelief is not so criminal as idolatry. That dishonour-
" ing Jesus Christ; this usurping the throne of God, Better for
" Thomas, therefore, to have persisted in his unbelief, than, by re-
♦* nouncing it, to fall into idolatry. — And yet, strange indeed !
** strange to astonishment ; who can account for it ? Jesus upbraids
** him only with the former ; not at all with the latter." See Abbadie
on the Divinity of Christ, by Booth, p. 24.
Another learned Author observes upon this profession of St.
Thomas : — " After Christ was risen, when he was pleased to satisfy
*• St. Thomas's scruples about the truth of his resurrection, Thomas,
'* being convinced, answered and said unto him, My Lord and my
•* God. This his confession of faith our Saviour accepted and ap-
*• proved of — Jesus saith unto him — Thomas, because thou hast seer\
*' me, thou hast beiie-ued. — But, if he had not been really God, he
*' would surely rather have corrected his Apostle, than accepted of
*' his confession." See Randolph's Vindication, part 2. p. 52.
For a fuller vindication of this text see Bishop Pearson on the
Creed, art. p. 131.
Dr. Clarke thus paraphrases the text : — " Thou art indeed njy
** Lord, the same that was crucified : and I acknowledge thy Al-
" mighty power in having triumphed over death, and adore thee as
" my God."
Thus too Dr. Hammond : — " I acknowledge that thou art my
*« very Lord and Master, and that is an evidence that thou art thr
*' omnipotent God of heaven."
190 AN APOLOGY FOR THE
- lectcd any adoration, or ascriptions of honour
that were given to him by persons who rightly
apprehended his pretensions. He was therefore
either more than man, or with an ill grace it was
• that he could say, 'Take my yoke upon you y and learn
of me, for I am meek and lowly in hearty and ye
shall find rest unto your souls ; and claim to him-
self the exalted honour of being the faithful and
true witness.
-»«»*»>'i¥*»5<»^'»
PART SECOND.
SECTION n.
The testimony of CHRIST himself, concerning hi? own PERSON
and CHARACTER.
LET US next attend to what our Saviour himself
spake at various times, and upon different occasi-
ons, concerning his own dignity. He was, indeed, very
sparing of self-commendation, and seemed rarely to
discover his pretensions to the world, except closely
pressed so to do by some or other of his adversaries. *
And
* " We must confess that our Lord has not so plainly and posi-
tively delivered this doctrine of his divinity, as afterwards his
Apostles did. His enemies sought all opportunities to lay hold
of his words, while the peop'.e, and his own disciples, were ready
on the least encouragement to proclaim him their king. On both
these accounts he found himself obliged to speak, and act with
great caution and reserve. We scarce ever find him in express
and positive terms declaring himself the Christ, though the whole
tenor of his life and doctrine gave strong intimations of this truth.
In like manner, and for the same reasons, we shall find his divi-
nity rather strongly intimated, than expressly taught." Ran-
dolph's Vindication, p. 2. p. 37.
The learned Dr. Burnet is of the same opinion. ** I do not re-
DOCTRINE OF THE TRINITY. 191
And the reason he gives for his conduct in this respect,
is perfectly consistent with the general tenor of all the
former divine dispensations. / have many things to say
unto youy my disciples, said he a litde before his death,
but ye cannot hear them nowy while I am with you in this
low disguise. Your minds are not yet sufficiently pre-
pared. Nevertheless when he^ the Spirit of truths is come,
he zvill guide you into all truth. He shall glorify me :
for he shall receive of mine ^ and shall shew it unto you.
John 16. 12 — 14. All this plainly implies that there
was something in the character of Jesus with which his
disciples were at that time not fully acquainted, and
with which they should continue to be unacquainted till
after the effusion of the Holy Ghost on the day of Pen-
tecost. It is, therefore, in the writings of the Apos-
tles, after that time, we are to look for a full manifesta-
tion of the character of Jesus, and the doctrines of the
gospel. All former dispensations were growingly
clearer, and preparatory to this. But the dispensation
of the Spirit, after the ascension of our Lord into hea-
ven, was to be the last and most satisfactory of all.
These things being premised, we will now produce a
number of our Saviour's ov/n declarations respecdn"-
his person, character, and mission.
146. He
" member," says he, *' that Christ openly says in the gospel, that
** he is God : but Thomas the Apostle made use of that name in
*' the hearing of Christ without reprehension, John 20. 28. And
*' the Jews seem to have understood the words of Christ in that
** manner, John 5. 18. and lo. 30, &c. And Christ himself in-
*' stitutcd a new form of baptism in the nime of the Father, Son,
" and Holy Spirit, Mat. 28. 19. and coinmanded that rJt should
** honour the Son, a$ tl^ey honour the Father, John 5. 23. and said
*' i\i2X all things ivbich the Father hath are his, 1 6. 1 5. Where-
** fore, if there be no crime in so saying, Christ spake too presump-
** tuously of himself, and heard others to speak so likewise, if he
" knew himself, in the mean time, to be no more but a mere man ;
" and permitted the error of others without correction."
De Fide et Ofiiciis, p. 115.
192 AN APOLOGY FOR THE
146. He was the promised and long expected Messiah.
This he avowed upon several occasions. We
will only mention two. The one was to the
woman of Samaria, and the other to a blind man
whom he had restored to sight. / knozvy says the
former, that Messiah come thy zvhich is called
Christ : zvhen he is come he zvill tell us all things,
yesus saith unto hcTy I that speak unto thee am
be. — Dost thou believe on the Son of God F said
Jesus to the latter. He anszvered and said, JVho
is hcy Lordy that I might believe on him ? And
Jesus said unto hinty Thou hast both seen hinty and
it is he that talketb with thee. And he saidy Lordy
I believe. And he zvorshipped him. John 9. 2S —
He existed before he was born of the virgin Mary. *
Notwithstanding the difficulty of conceiving how this
could be, I cannot see how any person can reasonably
doubt of it, who is disposed to give the least credit to
his own declarations. Indeed,
*' I know the learned can with ease
** Twist words and meanings as they please :
But to plain, honest men, I believe, the following
clear
* Both the orthodox scheme, which supposes Christ was God be-
fore he was born of the Virgin ; and the Arian scheme, which sup-
poses he was a glorious Being, superior to the angels before he took
on him human nature ; and the high Socinian hypothesis, which con-
siders Christ as begotten in a supernatural manner by the Holy
Ghost ; are encumbered with difficulties inscrutable by the highest
powers of human reason. Dr. Priestley, therefore, to rid himself
of all these incumberances at once rejects each of the above schemes
as equally improbable, and supposes that Christ was begotten of Jo-
seph and the Virgin, so called, according to the common course of
procreation. Thus, in order to get clear of one difficulty, he in-
volves himself in many. For if Christ did not exist before he was
born into the world, in some capacity or other, the whole bible is
only calculated to mislead and deceive. The following passages will
bear witness to this declaration.
DOCTRINE OF THE TRINITY. 193
clear testimonies from the mouth of him who can-
not lie, and who never did cozen or mislead man-
kind, will be abundantly satisfactory.
147.* No man halh ascended up to hc.iveu, but he tfiat
CAME DOWN 1-ROM HEAVEN^ ' evcH the Son of
man, WHICH is in heaven.* John 3. 13.
148.* Ferily, verily , I say unto you, Mo:-cs gave you. not
that bread from heaven ,• but my Father giveth you
the true bread from heaven. For the bread of
God is he which cometh down from hea-
ven, and give th life unto the Vi'orld. — For I came
DOWN FROM heaven, not to do mine own zvilly
but the zvill of him that sent me.-^The Jews then
murmured at him, because he said, I am the bread
B b zvhieh
3 *' Nothing can be more unreasonable and groundless than the
** Socinians interpretation of this passage ; who feign that Christ
** was taken up into heaven, as Moses of old into the mount, to
" receive his instructions; and then came down again to preach.
*' Whereas the plain meaning is, that he was in the beginning with
*' God, before he was made flesh, and came into the world."
Clarke on the Trinity, p. 84.
* " As he is God, his throne is in the heavens, and he fills all
*' things by his immensity : as he is man, he is circumscribed by an
** uneasy cradle, and cries in a stable. As he is God, he is seated
** upon a super-exalted throne : as man, exposed to the lowest estate
" of uneasiness and need. As God, clothed in a robe of glory, at
** the same instant when you may behold and wonder at his huma-
** nity wrapped in cheap and unworthy cradle-bands. As God, he
" is incircled with millions of angels ; as man, in the company of
** beasts. As God, he is the eternal Word of the Father eternal,
" sustained by himself, all-sufficictit, and without need : and yet he
" submitted himself to a condition imperfect, inglorious, indigent
" and necessitous." Bishop Taylor's Life of Christ, p. 13.
Tertullian writes to the same purpose : " You have the Son on
** earth, you have the Father in heaven. It is not a separation, but
" a divine disposition. Yet you ought to know, that God is also
" within the abysses, and exists every where ; but it is by his might
" and power ; and likewise that the Son is every where with him,
** as not divided from him. In the dispensation, however, the Fa-
" thcr would have the Son to dwell on earth, and himself in heaven."
Adv. Prax. c. 23.
194 AN APOLOGY FOR THE
ivhich came down from heaven^ And they saidy Is
not this Jesus the son of Josepby whose father
and mother we know ? How is it then that be
Saithj I CAME DOWN FROM HEAVEN ? ^ Not
that any man hath seen the Father^ save he zvhicb
is of God, HE HATH SEEN THE FaTHER. ThIS
IS THE BREAD WHICH COMETH DOWN FROM
HEAVEN, that a man may eat thereof and not die,
I am the living bread ^HicH came down from
HEAVEN. — This is that bread which came down
from heaven. — If'Tyaty and if ye shall seethe
Son of man ascend up \NViLKi. he was before?*
149. And
s Novatian, quoting the words, Te kno^ not ^whence I came, nor
mokither 1 go, proceeds, " Behold here he says, that he will return
** thither, whence he declares he came before. He was sent from
** heaven. He descended then whence he came, as he goes thither,
'* whence he descended. Wherefore, if Christ had only been a
** man, he had not come thence ; but by coming from whence man
*' cannot come, he shewed himself to have been God who came. —
*• As man could not come from heaven, so as to challenge a return
** thither, he must be God, who descended thence, whence man
*' could not come." De Trinit. Cap. 23.
* John 6 ch. passim. Dr. Price says — " The Jews understood
** our Lord's expression to be an intimation, that he had existed in
*' heaven before he came into this world, and therefore murmured
*' at him, and said. Is not this Jesus the Son of Joseph, 'whose father
*' and mother ^ve ifioiv r' Hoiv is it then that he saith, I came Jo-zvn
*' from heaven ? There is in this case," continues the Doctor, " a
" presumption, that the sense in which the Jews understood our Lord,
*• was the most obvious and natural sense. If, however, it was not,
** and the Jews perversely misinterpreted his words, it was reason-
•* able to expect, that he would have said something to correct their
** mistake. But instead of this, we find, that, in his reply, he re-
*' peated the same declaration in stronger language, and intimated
" that they understood him rightly ; Does this offend you ? What and
•** ifyc shall see the Son of man ascend up <where be ijuas before? Ser-
mons, p. 132.
The same Gentleman saith again : =♦ I must think this text as
** decisive a declaration of Christ's pre-existence by himself as
*' words can well express."
Another able Writer observes upon this subject ; " Whether our
** Saviour had an existence in heaven with God the Father before
f* his incarnation, I think one may safely rest the decision of this
DOCTRINE OF THE TRINITY. 195
149.* And Jesus said unto the Jews, Te are from be-
neath; I AM FROM above; Te are of this "uuorld ;
I AM NOT OF THIS WORLD. Jolin 8. 23.
150.* I Speak that which I have seen with my Fa-
ther. John 8. 38.
151.* Jesus said unto the JeivSj If God were your Father,
ye would love me ,- for 1 proceeded forth and
CAME from God; neither came I of myself but
HE SENT ME. John 8. 42.>
152.* Jesus knowing that the Father had given all things
into his hands, and that he was coaie from God,
and zvent to God* John 13. 3.
153.* All things that I have heard of my Father,
I have made knozvn unto yon. John 15. 15.
154.* These things have I spoken unto you in proverbs \
hut the time cometh when I shall speak no more
unto you in proverbs, but I shall shezv you plainly
of the Father. At that day'^ye shall ask in my
name ; and I say not unto you, that I zvill pray the
Father for you : for the Father himself loveth you,
because ye have loved me, and have believed,
THAT I CAME OUT FROM GoD. I CAME FORTH
from THE Father, and am come into the world :
again, J leave the zvorld and go to the Father,
His disciples said unto him, Lo, now speakest thou
plainly, and speakest no proverb. Nozv are we
sure, that thou knowest all things, and
needest not that any vian should ask thee : by this
zve believe that thou camest forth from
God. '
B b 2 Fronn
" question with a Turk or an Indian, or any other plain, honest, up-
" right person in the world, who could read our New Testament.
Harwood's Socinian Scheme, p. 31,.
' John 16. 25 — 30. — " The argument in favour of our Lord's
** pre-existence is exceedingly strengthened from the consideration
*' of the very familiar manner in which Christ occasionally speaks
** of the glories of heaven. The difference between our Lord and
^* his Apostles, even after their inspiration, in this particular is very
* This is St. John'3 testimony.
196 AN APOLOGY FOR THE
From these words it is most evident our Saviour's
disciples understood him as declaring, that he came
down from heaven into the world. It was equally clear
he did not endeavour to correct their wrong apprehen-
sions, which, one should naturally suppose, he would and
ought to have done, if they had really misunderstood
his -meaning. It follows, therefore, as justly and forci-
bly as any conclusion in dialectics well can do, that the
disciples understood their Lord and Master in a proper
manner, and that he actually was in heaven before he
was born of the Virgin, and came down from thence
for the salvation of the world. *
155.* And nowy O Father, glorify thou me with thine own
self, with the glory which I had with thee before
THE WORLP WAS. °
156. Again:
G
** observable. They seem to be lost in the contemplation, when-
*' ever they have occasion to describe the heavenly state, and ap-
*' pear to be oppressed with the weight of the subject ; but with
** Jesus nothing can seem to be more natural and familiar." * It is
* like a prince,' says Doddridge, ' who having been educated in a
* splendid court, could speak with ease of many magnificent things
* at the sudden view of which a peasant would be swallowed up in
* astonishment, and would iind himself greatly embarrassed in an
* attempt to explain them to his equals at home.'
" Whoever compares the plain representation our blessed Lord
** hath given of heaven, with the laboured expressions of the Apos-
•' ties upon this subject, will be struck with the justness of this
*' observation, and no inconsiderable argument will arise therefrom,
** of our Lord's pre-existence in glory."
Hawker's Sermons, p. 4^, 45.
' " Cannot one know (says an excellent writer, thoroughly con-
** versant in these subjects) that the oocinian interpretation of John
** I. I. and Heb. i. 10. or of the texts relating to Christ's pre-exis-
*' tence, is not the mind of scripture ? Yea, one may know it as cer-
*• tainly, as that a counter is not the king's coip, or that a monster
'* is not a man."
» John 17. 5. " The Socinians interpretation of this passage is
♦* too much forced ; who understand it to signify only the glory
" which Christ had in the foreknowledge and predetermination of
** God." Clarke on the Trinity, p. 103.
Dr. Harwood says of this scripture, ** Were there no intimation
in the whole New Testament of the pre-existence of Christ, this
DOCTRINE OF THE TRINITY. 197
156.* Again: — I have given unto them the words which
thou gavest me ; and they have received them^ and
have KNOWN surely that I came out from
THEE, and they have believed that thou didst
SEND ME. John 17. 8,
157.* And again: — Father ^ I will that they also he with
me where I am ; that they may behold my glory,
which thou hast given me; for thou lovedst me
BEFORE the FOUNDATION OF THE WORLD,
John 17. 24.
To my apprehension nothing can be clearer from all
these passages, than that our blessed Saviour meant to
assert his own pre-existencc. * Great art and perversion
must be used to make them speak a different language.
Nay, many of our Socinians are so sensible of this, that
they are obliged to suppose, by way of getting clear of
them as cleverly as may be, that Jesus was taken up into
heaven
single passage would irrefragably demonstrate, and establish it.
Our Saviour, here in a solemn act of devotion, declares to the Al-
mighty, that he had glory with kim before the world was, and fer-
vently supplicates that he would be graciously pleased to reinstate
him in Wis former felicity. The language is plain and clear. Every
word hath great moment and emphasis : — Glorify thou me nvith that
glory 'vchich I enjoyed in thy presence, and near thy person, before the
ijuorld tvas. — Upon this single text 1 lay my finger. Htfre I posit my
system."
Of the Scclnian Scheme, p. 47.
* The Fathers are unanimous in this doctrine : — " The Son of
" God," says Hermas, " is more ancient than all creatures, inso-
*• much that he was present in consult with his Father at the making
*' of the creature." Pastor, Sim. 9.
'* Who was with the Father," says Ignatius, " before all ages,
" and appeared at the end of the world." Epist. ad Mag. sect. 6.
Justin Martyr to the same purpose : — *' But the Son of the Fa-
*' ther, even he who alone is properly called his Sen, the Word
*' which was with him before tlic crcaiion, because by him he in the
** beginning made and disposed all things ; he, Arc." Apol. i.
And again : — " But thii. Being, who was really begotten of the
** Father, and proceeded from him, did before all creatures were
" made, exist with the Father, and the Father conversed with him."
Dialog, cum Tryph.
198 AN APOLOGY FOR THE
heaven before he entered upon his pubhc ministry, and
instructed in what he was to do, and what he was to
say. * But the reader will observe, this is making
scripture, and not interpreting it. And, if we are
allowed to take those liberdes with the word of God,
there is an end of all certainty. It shall be any thing or
nothing just as pleases our fancy. I conclude, therefore,
upon true scriptural principles, that Jesus Christ did
really and properly pre-exist, and consequently, that the
Socinian scheme is subverted root and branch, and can
never be established, but upon the ruin of scripture, and
all just and authentic interpretation. Let the reader,
however, judge for himself
158.* The conversation which our Saviour held with
his countrymen, where he declares himself prior
to the Father of the faithful, is very remarkable.
Tour father Abraham, says he, rejoiced to see my
day^ and he saiv it, and was glad. 'Then said the
Jews unto him, Thou art not yet fifty years eld,
and hast thou seen Abraham ? Jesus said unto them,
Verily, verily, I say unto you, Before Abraham
WAS, I AM. ^ '^ihen took they up stones to cast at
him: but Jesus hid himself, and went out of the
tempk)
' See this Inatter discussed at large in Stillingfleet on the Trinity,
p. 133, &c.
3 ♦* The Socinian interpretation of this passage is very languid
*' and unnatural; that Christ was before Abraham in the foreknow-
*' ledge and appointment of God. The plain meaning is, that he
** was realiy <witb God hi the beginning, and before the ^ivorld ivas*'
John I. 1 ; and 17. 5,
" Many expositors, from our Saviour's using in this passage the
** words, I am, instead of, I nvas (though the like manner of speak-
*' ing is found also in other places of this gospel; as ch. 14. 9)
*' conclude that he here refers to his own peculiar manner of exis-
*' tence. And indeed, that possibly he might hereby intend toinsinuate
" his derivation of being from the Father, to have been in a singular
** manner, incomprehensible and unrevealed; and that he was that
" person in whom the name of God was ; namely, that he was that
*' visible person, who in the Old Testament appeared and was called
" Jehovah, or I AM ; this, I say, cannot indeed positively be de-.
DOCTRINE OF THE TRINITY. 199
temple, going through the midst of them, and so
passed by. *
It is cvidenn from the context, that the Jews un-
undcrstood
** nied. But to suppose that he here describes himself to be ab-
" solutely, the self-existing being or person (0 '^''^t or to cv)
*' this is downright Sabellianism, and directly contrary to the whole
** tenor of scripture." Clarke on the Trinity, p. 88.
These are the observations of Dr. Clarke upon this celebrated
text. Bishop Sherlock has done it more justice. " Our blessed
«* Saviour claims to himself that awful name I AM, which belongs
*' only to the Supreme Being; Before Abraham njoas, 1 AM. Had
•' our Saviour only said. Before Abraham -ivas, I was ; thus much at
** least would have been the consequence, that he had an existence
** before Abraham : but now that he says. Be/ore Abraham 'vjas,
" 1 AM ; something more is implied ; something that peculiarly
" belongs to the expression I AM, and what that is, we may Icara
" from the original use of the words. They are the words which
*« God made choice of to express his own eternity and power, when
** Moses inquired after the name of God: he answered him, I AM
" THAT 1 AM. Thus shah thou say to the children of Israel, i
*' AM hath se?it ?/ie i/nto jou. Ex. 3. 14. What now could tempt
" our Saviour to use and apply this expression to himself? He knew
** that it never bad been applied to any but God, and would have
" been in the man so applying it, in the highest degree, committing
'* the robbery of making himself equal nvith God. Besides, accord-
*' ing to analogy of language, the words, without this construction,
*' express nothing : no idea belongs to them ; for a man cannot
•' in his mind carry the present time back, and make it antecedent to
•* the time already past; and therefore to say. Before a thing avas,
*' I AM, is shufiling ideas together, which can have no place La
** the understanding. If, therefore, you admit the expression t«
** have any meaning, you must allow the I AM to belong to Christ,
•* in its proper and pi.'culiar use, as signifying eternity and perma-
** nency of duration." Discourse ist. vol. 4.
Dr. Harwood says, " This plain declaration of our Saviour,^ will,
«' I think, forever stand in full force against all the acumen of cri-
•* ticism and sagacity of relinement which may be employed to in-
" validate and explain away its natural and obvious signification."
Of the Secinian Scheme, p. 40.
♦ John 8. 56 — 59. Novatian observes upon this passage, " ]f
" Christ be only a man, how does he say. Before Abraham, 1 AM I
•' He either therefore speaks falsely and deceives, if he was not be-
" fore Abraham, who vvas from Abraham. Or he doth not deceive,
*• if he is also God, while he was before Abraham." Cap. 23. 26.
Let the Reader consult the 44th. of Tillotson's Sernious ; Dr.
too AN APOLOGY FOR THE
derstood our Saviour as asserting his own divinity, or
at least his own pre-existcnce ; for they ininiediately
took up stones to cast at him. s And he, without mak-
ing the smallest apology for what he had said, or at-
tempting in the least to explain himself to any other
sense, exerted his supernatural power, and escaped out
of their hands, leaving them in full possession of the
opinion they had formed concerning him.
Two other passages of the New Testament, spoken
by our Saviour himself, are of simikr import. Nor
can they be fairly interpreted, in my judgment, but up-
on the supposidon of the pre-existence of the Son of
God. We may indeed deny the truth of any proposition,
warp it to any meaning we please, and even assert that
black is white, but men whose minds are honest and
simple dare not do so. They conceive not that they
have any right to form their religious system as they
please, but are bound to receive that which God hath
thought proper to reveal.- — But, to the passages in ques-
tion :—
159.* While the Pharisees ivere gathered together Jesus
asked
Whitby on the passage, who has ably vindicated it from the perver-
sions of the Socinians ; and Whitaker's Origin of Arianism Disclos-
ed, p. 26 — 29.
Dr. Price remarks upon this scripture, that " it is a circumstance
" of some consequence, that the words were occasioned by an of-
** fence which Jesus had given the Jews by an expre.'sion which
*' they thought implied, that he had existed in the days of Abra-
" ham."
See his Sermons, p. 133.
5 " It is plain that our Saviour's audience," says Dr. Harwood,
•' took these words in their natural accrf>tation ; for upon his assert-
•' ing to them, that he was in being before their great ancestor,
** they were instantly transported into the last excesses of fury
•* against him as a blasphemer and impostor, and took up stones
•* with a design to murder him. These actual violences of the
** Jews, prove, 1 apprehend, better than a thousand inane and chi-
" merical theories, ho=w our Redeemer was understood, and intended
*' to be understood."
Of the Socinian Scheme, p. 41.
DOCTRINE OF THE TRINITY. 201
asked them, saying, IVhat think ye cf Christ ? whose
son is he ? 'They say unto him. The Son cf David.
He saith unto them. How then doth David in Spirit
call him Lord, saying. The Lord said unto my Lordy
Sit thou on my right-hand, till I make thine enemies
thy footstool? If David then call him Lord,
HOW IS HE HIS SON ? *
iSOi The other scripture to which I referred is in the
book of Revelation : Jam the root and the
OFFSPRING OF David, a72d the bright and morn-
ing star. '
If all these passages taken together, and consider-
ed as explanatory one of another, prove not the pre-
existence ' of the Son of God, I confess myself incom-
petent to judge of the nature of any evidence whatever.
Pass we on now to various other declarations of the
Son of God concerning himself, which convey, or seem
to convey, sentiments utterly inconsistent with every
idea of his being but a mere human creature.
C c 161. All
•^ Mat. 22. 41 — 45. ** Let any man of a plain common under-
** standing read this passage as it stands in the New Testament, and
** then determine for himself; will it not instantly strike him, that
" our blessed Lord meant to infer, that something above the nature
** of an human being was appointed to distinguish the character of
** the Messiah ? that, notwithstanding Christ, according to the flesh,
** was to spring from the seed of David, yet, at the same time, he
** was to be David's Lord ? That our Saviour's argument was con-
•• sidered in this light by his hearers, and that it wrought a convic-
*' tion of this kind upon their minds, seems highly probable ; for
** the Evangelist adds. They nucre not able to anszver him a ivonl,
*' neither durst any man, from that day forth, ask him any more qites'
*' tions,"
Hawker's Sermons, p. 19.
^ Rev. 22. 16.
• " Some of these passages, when detached from their proper
*• places in scripture, or from each other, may appear, perhaps,
*' susceptible of other meanings : but when compared with each
** other, and especially with the passages, in which Christ asserts his
" divinity, they carry only one meaning, the pre-existence of Christ,
*' and the union in him of the divine and human nature."
Burgess's Sermon on the Divinity of Christ, p. 14.
2(52 AN APOLOGY FOR THE
1 6 r . All things are delivered unto me of my Father ;
a'ld no man knoweth the Son but the Father ;
neither knoiveth any man /^i? Father, save the
Son, and he to whomsoever the Son will reveal
him. °
'I'hese words evidently declare, as Dr. Dod-
dridge justly observes, that there is something
inexplicably mysterious in the nature and person
of Jesus.
162. As the ¥ AT HEVi. knozveth me, even so know I the
Father. '
What strange, arrogant language would this
be, upon the supposition he were no more than a
mere
9 Mat. II. 27. If Christ was no more than a mere man, how
do these words consist with the foliowing declaration, / am meek and
lo-jvly in heart ?
•* The Father of our Lord Jesus Christ," saith Irenaeus, "ma-
" nifests and reveals himself to all, whom he is at all revealed to,
•' by his Word who is his Son. For they know the Father, to
•* whomsoever the Son will reveal him. Now the Son, co-existing
*' always with the Father, reveals the Father of old, even always
*' from the beginning, to Angels and Archangels, and Powers and
^' Dominions, and to men, whom God thinks iit to reveal himself
*' to." Lib. 2. cap. 55.
Mr. Burgess in his late excellent Sermon before the University of
Oxford, on the Divinity of Christ, observes on this passage of holy
scripture, that, " when our Saviour addressed these words to the
*' Jews, who were present with him, and before whom he had been
** accustomed to call God his Father, and himself the Son, he must
♦* have referred to some invisible nature distinct from his human
*' person. It is clear from our Saviour's v»'ords, that the Father and
** the Son were equally unknown to mankind, and consequently,.
" that the Son in his invisible and essential nature, was equally di-
" vine with the Father." Page 13.
* John ID. 15. — " When thou hearest the title Father," saith
Ruffinus, ♦' understand that he hath a Son, who is the image of his
*• substance ; for, as no man is called a Lord, unless he hath a ser-
*' vant or a possession, which he lords it over ; and no man is called
" a Master, except he hath a scholar : so no one can in any manner
" be called a Father, unless he hath a Son. By this name, there-
•' fore, by which God is called a Father, the Sen is also demonstrat-
" ed to subsist likewise with him."
Exposit. in Symb. Apost. sect. 4.
DOCTRINE OF THE TRINITY. 203
mere man ? Instead of being a teacher come from
God to instruct mankind in the divine will, he
might rather, in that case, be considered as a
blasphemer and vain -glorious boaster.
16^. What thinkest thou., Simon? Of whom do the kings
of the earth take custom or tribute r' of their own
children., or strangers ? Peter saith unto him^ Of
strangers. Jesus saith unto him. Then are the
CHILDREN /r^-d". Mat. 1 7. 25, 16.
In this beautiful little piece of history our
Saviour seems to insinuate, that, because he him-
self was the Son of the great King, to whorn hea-
tven, earth, and sea, with all things in them be-
long, he was not obliged to pay tribute, as holding
any thing by a derived right from any king vvhat-
• ever. As a mere man he could have had no just
pretence to any such exemption. The whole force
of the passage consists in, or depends upon, our
Lord's being the true, proper, and natural Son
of God, and is illustradve and confirmative of all
those scriptures which speak of God as the
Father of our Lord Jesus Christ.
164. The So-ii of man is Lord even cf the sabbath.
DAY. *
Does not this declaration carry us back to the
original institudon of the sabbath ? And does it
seem decent for a mers man to m.ake use of lan-
guage like this ? There is an arrogance in such
a pretension infinitely unsuitable to the charac-
ter of simple humanity.
iG^. Jf two of you shall agree on ?arth as tcuchin<^ any
thing that they shall ask^ it shall he done for them cf
my Father zvhirh is in heaven. For zvhere tzvo or
three are gathered together in my name ; there am
1 in the midst of them. ^
C c 2 This
* Mat. 12. 8. See Wliiiby on Mat. 12. 2.
' Mat, 18. 19, 20. — Novatian saith, " If Christ were only a
*" man, how is he present wheresoever he is called upon, tince this.
«04 AN APOLOGY FOR THE
This passage is spoken by our blessed Sa-
viour himsclfj and I appeal to the reader whe-
ther or no it contains sentiments proper for a
mere man. The person whose language it is,
evidently claims the two divine attributes of Om-
nipresence and Omniscience.
l66, God so loved the worlds that he gave his only-
begotten Son, that ivhosoever believeth in him^
should not perishy hut have everlasting life. *
Where was the extraordinary love of God to the
world, if Jesus was nothing more than a mere
man ? Upon the supposition that he was of an
higher order, and God's own proper Son, all is
natural and easy. ' On any other principle, one
of the finest and most important passages of the
whole bible, is rendered absurd and ridiculous.
167.* When our Saviour was only twelve years of age,
he claimed kindred with heaven in a very pecu-
liar
*' is not the nature of man, but of God, that he can be present in
*' every place." Ch. 14.
And again on Mat. 28. 20 : — " God is therefore with us ; yea,
*' much more, he is even in us." Cap. 12.
♦ John 3. 16. See Whitby on the place.
' " It is certain that the love of God towards us is greatly exalted
" in that he sent his only-begotten Son into the world, and gave him
*' up to the death of the cross, to save sinners, the children of
** wrath. But if the Son of God denotes no more than Jesus,
*• born of the virgin, we cannot see so clearly why this love should
** be so greatly extolled, as if it denotes the Son, whom he begat
** before ages. For the Son, born of the virgin, was therefore
** born of her, that he might die for sinners. Now, where was the
*' extraordinary love of God, in giving up that Son to death, who
*' was begotten of the virgin, by his pleasure, and conceived of the
♦' Holy Spirit for that purpose ? But if you conceive it to be the
** Son of God, who was begotten of the Father before ages, who
** was under no necessity of being sent into the world, whose digni-
** ty was greater than that he should be sent, or come in the flesh,
«* much less die, who seemed dearer to the Father, than that he
•* should force him upon so much calamity ; then, indeed, the splen-
«' dour and glory of the Divine love towards mankind shines forth
" greatly."
Episcopius, vol. i. p. 337.
DOCTRINE OF THE TRINITY. 205
liar sense, by saying to his human parents, Wist ye
not that I must be about uy Father's bminess?
— Or, as it ought rather, perhaps, to be trans-r
lated. Wist ye not that I must be in my Father's
house ? Does not our blessed Lord by this inter-
rogation, under such circumstances, indirectly
declare, that Joseph was not his natural and pro-
per father ? Luke 2. 48.
16$. I am not alone; but I and t hi, Father that sent
me. John 8. 16.
16^. I am one that bear "joitness of my self ^ and thy. Fa-
ther that sent me beareth witness of me. Then
said they unto him., IVhere is thy Father F Jesus an-
szveredy Te neither know me nor my Father ;
if ye had known me^ye should have known my Fa-
ther also. John 8. 18, 19.
170. As MY Father hath taught mey I speak these
things. — The Father hath not left me alone,
John 8. 28, 29.
171.* The servant abide th not in the house forever ; but
the Son abide th ever. If the Son, therefore^
shall make you free^ ye shall be free indeed. John
?• ZS^ 3^- '^^^^ shews that Christ is the natu-
ral and proper Son of God. Compare Mat. 17.
24—27.
172. / speak that zvhich I have seen i^ith my Father,
John 8. 38.
173. I honour my Father. John 8. 49.
174. // is my Father that hanoureth me. John 8. 54.
175. Father, the hour is come -y glorify thy Soiiy that
thy Son also may glorify thee, John 17. i.
176. AndnoWy O FATHEiiy glorify thou me. John 17. 5.
177. Holy Father, keep through thine own name those
whom thou hast given me. John 17. 11.
178. That they all may be one, ^j- thou. Father, art
in mey and I in thee. John 17. 21.
179. Father, I will that they also whom thou hast given
me, be with me where I am, John 17. 24.
180. O
2d6 an apology for THE
1 80. O RIGHTEOUS Father, the zvorld hath noP knoivn
thee. John 17. 25.
181. Thinkcst thou that I cannot nozv pray to my Fa-
TH-ER, and he shall presently give me more than
twelve legions of angels ? Mat. 28. 53.
182. Andy behold, I send the promise 0/ my Father
upon you. Luke 24. 49.
183. Take these things hence; jnake not my Father's
house, an house of merchandise, John 2. 16.
In a]] these cases, where Christ so familiarly calls
God his Father," there seems to be an allusion to
his true and proper sonship. To hear him speak
in such a stile, and to suppose no more is meant
by it, than that he was peculiarly beloved of God,
seems by no means to satisfy that expectation,
which arises from so frequent a repetition of
such expressions as these, under such circum-
stances. * 184. Destroy
* There is a little work published in the nineteenth volume of the
late Rev. John Wesley's Works, translated from the French, and
entitled, A Treatise concerning the Godhead of Jesus Christ,
which deserves the attention of all those who reject the divinity of
our blessed Saviour. I do not say that every expression in it is
justifiable, on the contrary f think some few savour of Sabellianism ;
but upon the whole, it is a serious pamphlet. The several propositi-
ons contained in the treatise arc these : 1. If Jesus Christ is not of
the same essence with the Father, the Christianity which we profess
is the corruption of the Christian religion, and Mahometanism the
re-establishment of it. 2. Jf Jesus Christ is not of the same esr
sence with the Father, we must regard Mahomet as sent of God.
3. If Jesus Christ is not of one essence with the Father, Mahomet
is a great prophet, the greatest of the prophets, and even preferable
in all respects to Jesus Christ. 4. If Jesus Christ is not of the
same essence with the Father, Mahomet was more true, more wise,
more charitable, and more zealous for the glory of God than he.
5. That Jesus Christ takes the name of God. 6, That his disci.
pies ascribe to Jesus Christ all the principal titles, which in the writ-
ings of the prophets form the idea of the supreme God, and essen-
tially distinguish him from all creatures. 7. That the apostles make
Jesus Christ equal with God. 8. That Jesus Christ required and
received adoration. 9. That those passages in the Old 1'estamcn.t,
which most incontestably contain the characters of the^ jupreme
God, are applied in the New to Jesus Christ.
DOCTRINE OF THE TRINITY. 20?
184. Destroy this temple^ and in three days! will raise it ^
up. John 1. 19. See Acts 2. 24.
185. It this declaration of our Saviour is compared
with that other of similar import — / have power
to lay dozvn my lifc^ and I have pozver to take it
again. John 10. 18. It will appear that he had
an actual and almighty existence at the very time
his body was laying lifeless in the grave. '
186. Jesus said unto Martha, I am the resurrection and
the life ; he thai believeth in me, though he zvere
dead, yet shall he live ; and whosoever liveth and
believeth in nie shall never die. John 11. 25, 26.
'* If Jesus had been no more than a mere man,
" such language would have appeared haughty
" and assuming, and scarcely reconcileable with
" his humility and submission to his Father." *
187. Be not ye called Rabbi ; for one is your Master,
even Christ ; and all ye are brethren. — Neither be
ye called Masters ; for one is your Master even
Christ, Mat. 23. 8, 10. These were titles usu-
ally bestowed by the Jews on their teachers and
learned men, with much vain pomp and ceremo-
ny. Christ alone, however, had a right to such
distinctions. — See an instructive note in Whitby
on these verses.
188. ne
' St. Ignatius says, " Jesus Christ did truly suffer, so also he
** did truly raise up himself." Epist. ad Smyr.
Origen speaks more at large :— " Who," says he, " has broken
'* the snares of death, save he who alopc could not be holden of
" them ? For though he was under the dominion of death, it was
*• voluntary, and not by the law of sin as we are. It was lie alone
" who was free among the dead. And because he was free among
** the dead, having vanquished him who had the power of death,
*♦ he took away the bondage to death ; and not only raised himseif
*' from the dead, but at the same time raised up those also who were
*• detained in death." Hom. 3. in Cant. Canticorum.
St. Cyprian expresses the same sentiment : — " He dismissed his
*' spirit of his own accord ; and of his own accord rose again on
'* the third day from the dead." De Vanit. Idol.
^ Jortin's Sermons, vol. 6. p. 189.
2o8 AN APOLOGY FOR THE
1 8 8 . "The Son cf man came not to be ministered unto., hut
to minister., and to give his life a ransom for
many. Mat. 20. 28. Here seems a plain in-
timation of that atonement, which he was, in due
time, to make for the sins of the world, and which
was more fully and circumstantially revealed af-
ter he had ascended into his glory.
189. If a man love me he will keep my words , and my
Father will love him, and we will come unto him,
and make our abode with him, ' What strange,
and even impudent language would this be, upon
the supposition that Christ was no more than a
mere man ? Read it again and again, and see if
there be not here an intercommunity between the
Father and the Son by the Spirit inconsistent
with every idea of simple humanity.
190. Let not your heart be troubled: ye believe in God,
believe also in me. In my Father s house are many
mansions ; if it were not so., I would have told you :
I go to prepare a place for you. And if I go and
prepare a place for you, I zvill come again, and
receive you unto myself, that where I am, there ye
may be also. And whither I go ye knozv, and the
way ye know. Thomas saith unto hijn, Lord, we
know not whither thou goest, and how can we know
the way f Jesus saith unto him, I am the way, and
the TRUTH, and the life : no man comet h unto
the Father but by me. If yc had known me^ ye
should have known my Father also : and from hence-
forth ye know him, and have seen him, Philip saith
unto him, Lord, shezv us the Father, and it sufficeth
us. Jesus saiih unto him. Have I been so long time
with you, and yet hast thou not known me, Philip ?
He that hath seen me, hath seen the Father ,♦ and
how say est thou then, shew us the Father f Believ-
est
9 John 14. 23. It was a saying among the Jews, that if any one
'* sit and learn in the Law, the Schechinah will rest upon him."
Pirke Avoth. cap. 3. sect. 6,
DOCTRINE OF THE TRINITY. 209
est thou nat that I am in the Father, and the
Father in me F ^ The words that I speak unto
youj I speak not of myself: kit the Father that
DWELLETH IN ME, he doth the zvorks. Believe
viej that I am in the Fa'^'her, ajid the Father
?n ME / or else believe me for the very zvork's sake,
• — 14'^hat soever ye shall ask in my name^ that zvill I
doy that the Father may be glorified in the Son. If
ye shall ask any thing in my name, I 'will do it. —
He that loveib me^ shall be loved of my Father,
and I will love him^ and will manifest myself unto
him. — / am the true vine, and my Father is the
husbandman. — IVhen the Comforter is come,
whom I will send unto you from the Father, even
//ft' Spirit OF -^-j^uth, which pro ceedeth from the
Father, he shall testify of we. — // is expedient
foryouy that I go away : for if I go not away, the
Comforter will not come unto you ; but if I de-
party I Will send him unto you. — IVhcn the Com-
forter is come, he shall glorify me : for he shall
receive of mine, and shall shczv it unto you. All
THINGS that the FaTHER HATH ARE MINE.*
D d Let
' " Is this a stile proper, I do not say for any mere man, but to
** the highest, or most perfect of all created beings ? Let any So-
" cinian, or Arian tell us, what occasion there was for a mere em-
" bassador cr agent between God and man, to assume so much
" every where to himself, to lay so much stress upon his own per-
sonal dignity, to set forth his own personril powers and preroga-
tives, and, upon these grounds to demand honour and worship to
*' himself, together with the Father. Would it not have been suf-
ficient for him to have pressed and inculcated the doctrine of the
" one God; the necessity of obedience to his laws; the rewards
attending it; and the penalties consequent upon the neglect of
See several other excellent thoughts upon the same subject in
Fiddes's Theo. Spec. vol. i. p. 416.
These are strong expressions, but must appear very strange
" too, and unaccountable, if the Son were a creature only ; or if
" "° ^°^^ were meant by them than that he was a teacher sent from
*• God. If we may believe plain words spoken by our blessed Sa-
210 AN APOLOGY FOR THE
I.ct the serious reader judge, whether these various
declarations of the Saviour of" mankind are consistent
with the character of simple manhood, however digni-
fied by the favour of his Maker. Jesus Christ doth not
bay, I grant, in any of them, that he is the eternal Son
of the eternal Father, but he saith many things which
would be the highest blasphemy in any m,ere mortal
man. Upon the supposition that he is the natural and
proper Son of God, there is a propriety and consistency
in the highest of them. And he might with the strict-
est decorum declare, All things that the Fa-
ther^ HATH ARE MINE.
191.* And Jesus walked in the temple in Solomon'' s porch.
Then dime the Jews round about him, and said un-
to hiniy Hozv long dost thou make us to doubt F If
thou be the Christ tell us plainly. Jesus answered
them J I told yoUi and ye believed not. The zvorks
that I do in my Father's name^ they bear witness of
me. But ye believe not, because ye are not of my
sheep, as I said unto you. My sheep hear my voice,
and I know them, and they follow yne : and 1 give
unto them eternal life j and they shall never perish,
neither shall any man pluck them out of my hand i.
My Father which gave thein me is greater than all 2
and none is able to pluck them out of my Father' s
hand,
" vlour himself, here is a full proof of a perfect communication of
*' all things, and of an individual unity of power in the three persons
*' of the ever blessed Trinity, as could have been, supposing our
*' principles really true."
See Fiddes's Theo. Spec. vol. i. p. 419.
3 " Observe," saith St. Austin, " that when in the creed the
*' name of God the Father is conjoined, it is thereby declared, that
*' he was not first of all a God, and afterwards a Father ; but with-
•' out any beginning, he is always both God and Father. When
" thou hearest the word Father, acknowledge that he hath a Son
'" truly born, as he is called a possessor, who possesseth any thing,
** and a governour who governs any thing : so God the Father is a
*^ term of a secret mystery, whose true Son is the Word."
Serm. de Temp. Serm. 181.
DOCTRINE OF THE TRINITY. 211
hand, I and my Father are one. * I'hfn
D d 2 the
♦ See Vv^'hitby on the place. — Doddridge hath this observation up-
on the declaration before us : — " If we attend, not only to the obvi-
ous meaning of these words, in comparison with other passages of
scripture, but to the connexion of this celebrated text, it so plainly
demonstrates the Deity of our blessed Redeemer, that I think
it may be left to speak for itself, without any laboured comment.
— How widely different that sense is, in which Christians are said
to be one nuitb God, John 17. 2 1, will sufficiently appear, by
considering, how flagrantly absurd and blasphemous it would be,
to draw that inference from their union with God, which Christ
does from his."
Several of the ancient Fathers have quoted or alluded to this re-
markable saying of our Lord — / and ?ny Father are one — and have
understood it pretty much in the same sense we usually do.
Athenagoras says : — " The Son of God is the Word of the
" Father, in power and energy. By him and through him were all
*' things created : ior the Father and the Son are One. The Fa-
" ther is in the Son, and the Son is in the Father, by the unity and
** power of the Spirit: for the Son of God is the Word and
" Wisdom of God."* Apol. p. 10.
I shall insert here a passage from Bishop Brown's Letter against
Toland's book on Christianity not mysterious, concerning the divi-
nity of the Son of God. This Letter is designed not only as an an-
swer to Toland's book, but to all the opposers of Revelation and
Mysteries. His words are these : — *' I am convinced by the com-
*' pletion of prophecies, the miracles he wrought, and the agreeable-
*• ness of his doctrine to the natural sentiments of our minds, that
" whatever Jesus Christ was, he came from God. I find him m
" many places assuming the name, and titles, and worship of God,
** In discoursing with the Jews, he useth this form of speech. Before
" Abraham -ivas, I am, on purpose to signify to them, that he was
*' that very Divine Being which was revealed to Moses under that
" name. And some time after, he tells them that as he was the
*• Son of God, so he and the Father zvere ofw. That the Jews un-
" derstood him in this sense, I am sure, because they took up stones
" at each of these sayings, to stone him as a blasphemer, because
*' he made himself fy/^rt/cv//^ God. If these expressions were not
" to be understood in the sense they took them, he would certainly
** have undeceived them, and made it known, that he was not God
*See also Tertul. adv. Prax. c. 22, 2J, and ■} ^.. Novat. de Trin. c. 22,
—Basil. Mag. adv. Eunom. 1. i. and 1. 4.— -Athan. in Disput. adv. Arium.
•—Greg. Naz, orat. 16 and 41).— St. Chryst. in loco. — Theoph. in loco,™
Greg. Nys7. adv. Eun. p. 8.— C\ril Hie. in Cat. 11.— Aug. dc Trin. I. 4.
c. 9, et lib. 5. c. 3.— And, in short, MalJonatus on the place says, that all thp
Catholic writers expounded it of the divine essence.
212 AN APOLOGY FOR THE
the Jews took up stones again to stone him. Jesus
answered
*' in the sense they understood him ; but that he was only a God
** by deputation, according to the wild notion of the Socinians.
•* But he spake the truth, and the Jews understood him right, that
** he was eternal God, equal with the Father, the \'ery same God
** who was signified by that sacred name I am. And he hath never
*' undeceived either them or us to this day ; but instead thereof,
** hath u'-ed many expressions to countenance and encourage this
** notion of him ; and therefore if 1 act like a reasonable man, I am
*' under a necessity either of giving my assent to this, or of utterly
^* rejecting him as an Impostor.
•' Now, had he been an Impostor, God, who shewed himself
** always very jealous of his honour, wduld never have confirmed
*' this doctrine of his with such repeated testimonies. If we sup-
" pose him to be only a messenger come from God, and a m.ere
*' man, who spake only by his Spirit and commission, he would
" never have used such expressions as must naturally be misunder-
*' stood, and lead thousands into the gross sin of idolatry, which of
*' all ethers is most detestable to God. Moses was never suffered
** to enter into the land of Canaan, for a much less suspicious ex-
*' prcssion, Num. 20. 10, and in the heat of passion too — Must lue
*' (^rin^ ivatei- out of the reck ? Which was a vain glorious insinua-
** tion, that they wrought that miracle by their own immediate
*' power, and pioper efficacy. This comes much short of these
*' expressions of our Saviour — Destroy this temple, and in three
" ^ajs 1 luill raise it again. — / hwje po-iver to lay aonvn my life, and
** / ha've ponx.'er to take it up, — Before Abraham nuas I am. And,
*' indeed, that passage concerning Moses seems to have been upon
** record by the special providence of God, for this purpose, that it
" might be a good argument of conviction to the Jews of the Di-
" vinity of the Son, since this inference was very natural and ob-
*.y vious from it, to wit :
" If God was so incensed with Moses for making use of one
*' expression, which seemed to encroach upon his prerogative ;
** then how far would he have been from giving testimony of
** much more frequent and greater miracles, to a person, who,
*' by many plainer expressions, assumed to himself the full power
** and perfection of the Godhead, if he were not really what he
" gave himself out to be ?
*' For this reason, I say, because I cannot reject him as an Impos-
" tor, therefore I believe this proposition, and confess, the blessed
»* Jesus the Son of God to be eternal God equal with the Father.
" Now thus ff si proceed in this mystery upon the slricktest rules
" of reason and evidence, and my faith in this proposition is found-
=' ed upon clear and distinct ideas ; for I know clearly whom I
DOCTRINE OF THE TRINITY. 213
dnszvered them. Many good works have I shezird
you from my Father ; for ivhich of those works do
ye stone me ? The Jews answered him^ sayings For
a good work we stone thee not ; but for blasphemy ,
AND BECAUSE THAT THOU, BEING A MAN,
MAK.EST
** mean by Jesus Christ, namely, that person who was born of the
*' virgin Mary, and crucified under Pontius Pilate ; I have a clear
*• and distinct idea of what it is for one thing to be equal to ano-
*' ther ; and I apprehend very well what is signified by the name of
*• God here, namely, that Divine Being, whose necessary existence
** I infer from that clear knowledge I have of his creatures ; and of
*' whose nature, though I have not the least notion as it is in itself,
** yet I form the best idea of him I can, by enlarging all the per-
** fections that are discernable in the creatures. And I have a clear
*' and distinct idea of what it is for one person to be the son of ano-
** ther. Thus I understand the meaning of the words ; nor is there
*• any thing in them contradictory to my reason. And, lastly, I
" have clear and distinct ideas of those miraculous proofs to the
*' senses of men ; and of those completions of prophecies ; and the
" excellency of that doctrine they confirm ; the agreeableness of it
*' to the common notions of men ; and its natural tendency to make
" men easy, and pleasant, and useful to one another. All which
" raise such an evidence or knowledge in my mind of the divinity
" (f his mission, who revealed this proposition to me, that I must
" do violence to my reason, if I do not give my assent to it. And
" thus far it is not so properly and strictly a mystery.
'* But when I think of this proposition again, Jesus the Son of
** God, is God equal with the Father; 1 must own at the same
** time I give my assent to it, I have no knowledge of that eternal
" generation which I form an improper idea of from the procreati-
" on of one man from another. Nor have I any notion of this
" wonderful union of the human nature with'the Divinity. Nor can
** I in the least imagine wherein this equality consists. These, and
** all other things relating to the manntr of it, are wholly out of
*' the reach of all my capacities, and totally obscured from me.
** These are the things which make it a mystery, and in respect of
" this part of it, the authority, or veracity of God is the only
" ground of my persuasion ; and my Christian faith of this article
*' consists in thus giving my assent to the existence of things which
" 1 have no notion of, when he hath taken care to give me undoubt-
** ed testimonies of the revelation's coming from him. And i trust
" he will accept of it, because it is no rash inconsiderate assent, but
*' that I use those powers of knowledge I have, as strictly and im-
*' partially in this, as I would do in any affair which immediately
*.* concerned my life,"
214 AN APOLOGY FOR THE
MAKEST THYSELF GoD. JesHs answeved tbet?i.
Is it mi written in your law, I said., 2'e are Gods ? '
If
5 A pious writer hath represented our Saviour's argument ih the
following manner : ** The Jewish kings and rulers were types of
•* Christ ; and were named gods, and called the children of the
" Most High ; as the great antitype was the Son of God, and one
*' with his Father. They were shadows ; he is the substance.
•' They were called gods ; he is really God. So that this is the
*' force of our Saviour's argument :• — What the types were in name
*' and shadow, that the antitype must be in reality and substance ;
*' for the scriptures cannot be broken. But these types were gods in
*' name and shadow ; therefore the Messiah, who is the antitype,
•• must be God in reality and substance. Thus in the Jewish sacrr-
*' fices there was a shadow of substitution, and they were called
** atonements ; so in Jesus Christ there was a real substitution, and
** a real atonement. And indeed, the Messiah must be in reality
" all that which the types were in name and shew ; otherwise the
" scripture would not be accomplished and verified.
*' If any, therefore, should say, that as the Jewish kings were
*' gods by office, so Christ was only a God by office; as they only
" had the shadow of divinity ; so he only has the shadow of
•' divinity : — I answer — Then the scripture is broken : the types
** are not accomplished in the antitype, it is all a shadow still,
*' The substance is not come. And the prophetic prayer, with
*« which the 82d. psalm concludes is never to be answered : —
" Arise, O Goct, judge the earth ; for thou shalt inherit all
*' nations. For it is not a God, but a mere creature, that is to have
** the Heathen for his inheritance, and the utmost parts of the earth for
•* his possession, Ps. 2. 8. And if bis divinity is but a shadow, so
** is his atonement. The true atonement is not ccme. The types
** are not fuliiiled. The scripture is broken. And v/e are yet in
*« oar sins. For the blood of one mere creature can no more make
" a real atonement than the blood of another mere creature. The
*' blood of a bull or a goat, and the blood of a mere man, are
•* equally at an infinite remove from any virtue to make a proper
*♦ atonement for sin. Ail that has been done is a mere shadow.
*' There is no substance in it. And so the scripture is broken, and
** the truth of divine revelation in general, overthrown. For if any
** one thing, held forth in a type or a prophecy, should fail of ac-
*' compliohment, the truth of that whole revelation, in which that
" type or prophecy is contained, would be overthrown. So thus
*' granting the Old Testament to be divinely inspired, our Saviour's
" argument amounts to a strict demonstration.
" The sense the Arians give to the words is this, / .atid ?ny Father
" are one, that is, i and my Father are engaged in the same design.
«* Aitd when the Jews, through mistake, thought he meant, that he
DOCTRINE OF THE TRINITY.
215
If he called them Gods, unto whom the word of God
came, and the scripture cannot be broken : say ye of
him, whom the Father hath sanctified, and sent into
the world. Thou blasphemest ; because I said, I a;n
the Son of God? If I do not the works of my Fa-
ther, believe me not. But if I do, though ye believe
vot me, believe the works j that ye may know and
believe that the Father is in me and I in him.
The'r'efore they sought again to take him ; but be es~
caped out of their hands. *
Some persons are pleased to tell us, that in
this passage our Lord disclaimed all pretensions
to divinity. But it is very evident the Jews, to
to whom he spake, thought far otherwise; for
tiiey charge him directly with blasphemy, and
making himself equal with God. He quotes the
Old Testament, and attempts to illustrate his
meaning; but it is all so little to their sadsfaccion,
that they were proceeding to seize him, when he
escaped out of their hands. ' If he had been a
mere
" was one with God : he answers, I do not mean I am God by
** nature, but only God by office.
*' Query i. What was this answer to the purpose? — Query 2.
" Why did not he expressly tell them, that he only meant he was
** engaged in the same design with his Father, as all other good
** men are ? This would have cleared him from the odious character
** of a blasphemer, and prevented their taking up stones again to
*' stone him. And if indeed he was but a man, all must own, it
•' was his duty to have spoken out, in as plain a manner as Paul and
" Barnabas did, when the people of Lystra took them for gods,
" and were about to offer sacrifice to them. But to suffer himself
*' to pass for a blasphemer now, and soon after to be pronounced
** worthy of death for blasphemy ; and yet never clear up the mat-
" ter ; but leave his disciples after him, to follow his example, and
*' call him God, the true God, God blessed fore-ocr, by whom and
** for whom all things were created, when he was as reallv a mere
*' creature as you and I, is what can never be accounted for,"
Dr. Bellamy on the Divinity of Christ, p. 24.
" John 10, 23 — 39.
' St. Cyprian considers this quotation from the Old Testament In
the same light. " If righteous persons," says he, "who paid due
^i6 AN APOLOGY FOR THE
mere man, according to his external appearance,
he had nothing to do but to tell them so, and all
would have been easy. But as he used such ex-
pressions as led them to think he pretended to be
EQUAL WITH GoD, he either was so in reality, or
he dealt very disingenuously with them. He was
to blame 3 they were to be pitied. *
192.* There
** obedience to the laws of God, might with any degree of fitness
*' and decency be entitled Gods ; how much more might Christy
*' the Son of God, be stiled God in his own person ?"
Test, against the Jews, b. 2. sect. 6.
' The whole of this piece of sacred history is set in as clear a
light as can be desired by Fiddes in the same work we have quoted
on former occasiotis. *' As our Lord," says he, " was walking in
*' the temple, the Jews came to circumvent him, asking him if he
** was the Messiah. He, knowing their design and malice, did not
«' think fit to answer them directly, but appeals to his miracles, and
*' tells ihem moreover expressly, that God was his Father, and that
*• he and his Father nxiere one. The Jews immediately charge him
*' with blasphemy, {or making himself God, and prepare to stone him,
*• Our blessed Lord, in his own vindication, does not tell them that
*' he is not Gcd, or that he does not make himself God ; a method
** which one would think he would have taken, had it been consistent
*' with truth and justice, in order to take off so severe a charge as
*' that of blasphemy. Eat he makes them two answers, which, in-
« stead of removing, rather confirmed their suspicion, and provoked
** them still more. They are to this eiFect ; as if he had said ; If
•* some of your own Sanhedrim or Judges, who have no more than
•* a remote and imperfect resemblance of divine Majesty, in respect
*' of their office, are called Gods in holy scripture ; shall one, who
** has a proper right and title to that name; one whom the Father
** (having had him with him all along) hath sanctified, and sent into the
" ot.cr/a', be charged with blasphemy, for styling himself the Son of
" God; a title which he has a strict and natural right to ? Yet if yoa
•' will not believe my words, at least believe the <vuorks thai 1 do ; be-
*' ing manifestly the ivorks of ?ny Father ; so that you may easily
•' judge from my doing the same things that the Father doth, and
*' from the unity of power and operation, that we are both one, and.
•* the Father in me, and I in him. The Jews were so enraged at
*' this ; perceiving now, instead of clearing himself of what they
*' called blasphemy, he had the more strongly asserted his divine
*• generation, that they again would have laid hold of him to draw
" him out of the temple, with an intention to stone bim." vol. i.
DOCTRINE OF THE TRINITY. 217
192.* There is another very remarkable passage of
scripture, where our blessed Saviour vindicates
his own pretensions, which contains various inti-
mations of his divine original : — Je^us answered
the Jews, who were finding fault with him for
healing a man on the sabbath day, My Father
worketh hithertOy and I work. * Therefore the Jews
ioufht the 7nore to kill him^ because he not only had
broken the sabbath^ but said also, that God was his
Father^ * making himself equal with God.
Then answered Jesus and said unto theniy Verily,
verily y I say unto you, "The Son can do nothing of
himself, but what he seeth the Father do : for what
things soever he doth, these also doth the Son like-
wise. For the Father loveth the Son, and shezvetb
him all things that himself doth : and he will shew
him greater works than these, that ye may marvel.
For as the Father raiseth up the dead and quicken-
eth them : even so the Son quickeneth "whom he will.
For the Father judge th no man ; but hath com?nit-
ted all judgment unto the Son: that all men
SHOULD HONOUR THE SoN, EVEN AS THEY HO-
NOUR THE Father. He that honoureth
NOT the Son, honoureth not the Father
E e WHICH*
See also Randolph's Vindication of the Doctrine of the Trinity,
part 2. p. 43 — 48, where this piece of sacred history is set in a
very just and proper light. Consult too Trapp on the Trinity, p.
124 — 127.
^ " If Christ is only a man, how doth the Son accomplish those
" things which the Father doth, since a man is not able to do works
" like to the heavenly actions of God ?"
Novat. cap. 14.
* " It is very reasonable to conceive," says Dr. Clarke, " that Je-
" sus in this place, by calling God his Father in so absolute and parti-
" cular a manner, might intend to hint to his disciples what they
" could not then, but were afcorwards to understand, namely, that
" he was A.oyoQ G&0?, that Word 'which v:as in the beginning with
" Gcd, and VJAS God, John I. 1.
Scrip. Doct. p. 86.
218 AN APOLOGY FOR THE
WHICH HATH SENT HIM. "^ This Is a part of our
Lord's vindication of his own conduct, when ac-
cused by the Jews of having violated the sab-
bath, because he had performed a miraculous
cure on that day. His vindication, however,
was so little to their satisfaction, that they ac-
cused him still farther of making himself equal
WITH God. Our Saviour goes on to explain,
but without making the least concession, or giv-
ing the smallest intimation of his simple huma-
nity. He claims God for his own proper Fa-
ther— assumes a right of operating on the
SABBATH a power OF IMITATING GoD IN HIS
works of providence OF QUICKENING
whomsoever he will, of those that are dead —
the PRIVILEGE OF JUDGING THE WORLD, and
o[ BEING HONOURED LIKE AS HIS HEAVENLY
Father is honoured. ' That these are the
pretensions
* John 5. 17 — 23. " Let us here," says Origen, ** ask Celsus
' concerning those who are honoured by them as Gods, or Daemons,
' or Heroes ? How can you shew, that these are honoured by the
' appointment of God, and not merely through the ignorance and
' iblly of men, who err and fall away from him who ought truly to
' be honoured ? — If Celsus on the other side, shall ask us the like
' question concerning Jesus ; I shall shew that the honour given to
' him, is appointed of God ; that all men should honour the Son,
' e-uen as they honour the Father." Cont. Cel. lib. 8.
Dr. Fiddes observes upon this passage, that '• they are too
' strong expressions to come from any person who knew himself to
' be no more than a man, or a mere creature ; and even in answer
* to a charge of blasphemy, for taking too much upon himself
' before. "
Theolog. Speculat. b. 4. c. 2.
^ '* The title of Son denotes an equality of nature, and we here
*' find that the Jews understood it in the same sense. They sought
" to kill him, because he not only had broken the sabbath, but said
*• also that God was his Father — his o-vcn proper Father — Tlo-TS^ti
" thov eXeys rov Qfov — making himself equal with God.— That
*' the Jews understood him to assume an equality, not of power or
** authority only, but of nature, is evident, because their charge is
f • founded upon his calling God — i^'OV TlciT£^ci.^hi5 owuit proper Fa-
DOCTRINE OF THE TRINITY. 219
pretensions of Jesus is evident from the whole
context; and that they are inconsistent with every
idea we can intertain of mere created excellencey
is what I submit to the judgnnent of every im-
partial enquirer into the truth as it is in Jesus.
He is eicher, as it seems to me, the true, pro-
per, NATURAL Son of God, or it is impossi-
ble to vindicate him from the most insolent and
consummate imposture. There is no medium (\
speak it with reverence^ beliveen his heing the
REAL AND GENUINE SoN OF GoD, cVld CI VdQSt,
DARING BLASPHEMER.*
f ther. But what does our Lord reply to this ? Does he tell the
*' Jews that they misunderstood him ? Does he explain what
" he meant by calling God his Father ? Does he deny that this im-
^* ported an equality with the Father ? Does the Evangelist give us
" any intimation that the Jews made a wrong inference from his
** words ? Something of this kind surely might have been expected,
** had our Lord been only a creature. Instead of this, he continues
*' to make use of the same offensive term ; and that in such a man-
" ner, as to intimate still more strongly the closest conjunction be-
*' tween him and his Father — Verily y 'verity , I say unto you, Tl?e Sen
" can do nothing of himself, but <vuhat he seeth the Father do : for
** nvhat tilings soeuer he doth, these also doth the Son likevuise. For
" the Father lo'veth the Son, and she^ixeth him all things that himself
*' fl'o//6.-^But, I suppose, I shall be told, that these words imply a
" superiority in the Father. Our Saviour declares he could do no-
*' thing of himself, and thereby acknowledge? that his whole con-
" duct was in submission to the will and commands of God the Fa-
*' ther. — Very true. Our Lord, with regard to his mediatorial
*' office, acted as the Father's delegate and embassador, and did
" nothing but by his commission. And this was very proper to in-
" sist on in answer to the Jews, who accused him of blasphemy,
*' that he had done and said nothing but by authority and commis-
*' sion from the Father."
Randolph's Vindication, p. 2. p. 38—40;
* " It would hardly have been consistent with his sincerity and
" probity, his integrity and honesty, as a man, if he had not
" been God too, to let the Jews understand his words in such a
*' wrong sense, and lay such an high charge of blasphemy against
" him upon it, and not to say any thing to shew they were mistaken,
** and to correct their error, and to vindicate and defend himself:
*• for otherwise it will look as if he had been willing to let their
■' mistake pass, though he knew it to be so, and to asjume to him-
220 AN APOLOGY FOR THE
PART SECOND.
SECTION III.
Christ's MANNER of ii^arking miracles a PROOF of his divinity.
»W«W3W^fWS**!ft«
J 93. YT ought to be observed, Wxhen we are speaking
J_ of the pretensions of Jesus, that the tnanner
of his working miracles seems corroborative of his di-
vinity. He conducts not himself herein as Moses and
the Prophets, as the Apostles and primitive Christians,
were wont to do, but rather as the Lord of nature, in
whose hand was the life of every living thing. Son,
says he to the sick of the palsy, thy sins be forgiven
ihce ^ — to the raging winds and seas. Peace, be still — .
to the leperoiis, Be clean — to the crooked, Be straight
— to the deaf. Hear — to the blind, See — to the dumb,
Speak — to the withered hand. Be stretched out — to the
dead
** self the vanity of being thought to be God, and by his words to
*' make himself such, though he had never said it, or thought it,
" but knew the contrary, which is an intolerable reflection upon the
*' meek and humble Jesus ; and not only upon the truth of his di-
** vinity, but even his honesty, as a man." Payne's Sermons on
** Christ's Divinity, p. 75.
See too the present Mr. Robert Gray's Discourses on various
Subjects, p. 64, where he considers this passage of scripture as a
proof of OHt Lord's essential divinity.
5 Mar. 2. 5, 7. Dr. Ckrke observes upon this, that " it is not
" improbable, but our Saviour might mean to give his Disciples
*' some intimation that he was Aoyog (}eog that JVord --wi/iclj nvas in
*' tlje l)£ginning <u;it/} Goet, anJ ijuas God, John I. 1." — And Irenajus
makes the following remark upon the same passage : — " Our
** Lord," says he, " when he forgave sins, at the same tinr;e healed
•* the man, and plainly declared who himself was : for if none can
*' forgive sins, and heal men ; it is plain that he was the Word of
" God, made the son of man, receiving from his Father the power
'^' of forgiving sins, because he was man, and because he was God."
Lib. 5. cap. 17,
DOCTRINE OF THE TRINITY. 221
dead. Arise — and to the putrid carcase, Conie forth.
Now, if our blessed Lord v/as nothing more than a
mere man, and acted solely by commission from his
Father, in like m.anner as Moses and the Prophets did,
and in no higher a sense, there was an arrogance and
presumption in his manner infinitely unbecoming such
a character. It is impossible not to call to mind, on
reading the wonderful works of our Saviour, the mLin-
ner of the Almighty when the foundations of the
world were laid. Let there be lizhi — Let there be a
firmament — Let the zvaters be collected — Let the earth
bring forth grass — Let the waters abound with fish, and
the earth with animals-r-Let the sun, moon and stars en^
liohten the heavens. In all this there is a strikin<2: si-
milarity. And in the former instance, as well as in the
latter, we may say with truth, wiiat the flatterers of
Herod said feignedly and blasphemously, // is the voice
of a God, and not of a man, *
This
* Acts 12. 22. — Burnet, of the Charterhouse, has expressed this
with great elegance. The learned Reader will consult the original;
my plan obliges me to give a translation, " Moreover," says he,
" when Christ wrought his miracles, he spake not as the Apostles,
" in the name of another ; but commandingly and like a God.
*' Of old God said. Let there be light, and there njcas lig/jt : Christ
" said, I -TAJ ill ; be thou clean ; and the leper was cleansed. Mat. 8.
•' 3. — He said to the paralytic, Jrise, take up thy bed and go to thy
" house; and he went away healed, Mat. 9. 6. — He said to the sea,
" while the tempest was raging, Peace, be still, and the --ivind ceased
*' and there -ivas a great calm. It is not the voice of a man ; it is
*' God himself." De Fide et OlHciis, cap. 7. p. 120.
" Let us first look at the air and manner," says the learned au-
thor of the Origin of Arianism Disclosed, " in which he executes
" his greater acts of miraculous might. He speaks to the leper,
*' 1 'ivill, be thou clean. Ho says to the man with the withered hand,
" Stretch forth thine hand. He tells the blind man, Recei-ve tl.y
♦* sight. He says to him who had now been crippled in his limbs fur
*' eight and thirty years ; Take up thy bed and --inalk. He caiis to
" Lazarus, lying 'in the vault of rock before him, and swathed
" round with sepulchral linen, Lazarus, come forth. And he finally
*' takes upon him, to rebuke the most unruly elements of nature,
" the winds and the waves ; and to address these words to the sea,
" when wildly agitated with a storm. Peace, be still. These are
232 AN APOLOGY FOR THE
This will appear the more remarkable, when It Is
compared with the manner in which Moses and the
Prophets wrought their miracles. They were all done,
except the one of Moses, which lost him the promised
land, with the most profound humility, and direct ap-
peal to the Almighty. This was still more remarkably
the case with the Apostles of our Lord. Both Angels
and Men have been employed as the agents and instru-
ments of the supreme God ; but then they never for-
got themselves and their ministerial character so far,
as to attempt to work a miracle at their own pleasure,
in their own names, and by their own power. None
of them ever spake as though they were the Lords of
nature. The Apostles, in particular, carefully avoided
and disclaimed this every where, and upon all occasions.
Thus, in the case of the impotent man, Peter says.
In the name of Jesus Christ of Nazareth rise up and
walk. Acts 3. 6. So says An^jnias, Brother Saul, the
Lord, even Jesus that appeared to thee in the way, has
sent me^ that thou mightest receive thy sight. Acts 9. 17.
St. Peter says again, ALneas, Jesus Christ maketb thee
whole. Acts 9. 34. His name, says the same Apostle
in another place, through faith in his name, hath made
this man strong. Acts 3. 16. In short : As the mira-
culous operations of the Old Testament, were wrought
by an appeal to the power of God, so several of those
of our Lord v/ere effected in the hig;hest stile of self-
conscious divinity, and most of those wrought by the
hands of the Apostles, were professedly accomplished
in the nam.e and by the power of Jesus Christ of Na-
zareth. Upon the supposition that Messiah was a mere
man, this seems altogether unaccountable; but upon
the principle that he was God and man united for the
purposes of human redemption all is plain, natural, and
easy.
" all imperial acts of authority. They are obviously in their manner.
DOCTRINE OF THE TRINITY. 223
TART SECOND.
SECTION IV.
Christ's testimony to his own person and character at the close of his life,
and after his resurrection.
THE several declarations, which our Saviour made,
when he came cowards the last woe-fraught scene
of his life, are of great importance in this inquiry into
the original dignity of his person. Some very able
men have been of opinion, that the professions he made
before his judges decisively declare the divinity of his
character. ' I will produce the passages from the four
Evangelists, that the reader may be better able to judge
of the charge for which our blessed Saviour was con-
demned to death : —
1 94. And the high priest anszvered and said unto him ;
I adjure thee by the living God, that thou tell us,
whether thou be the Christ, the Son of
God.
** the operations of inherent and essential Deity. The pointed bre-
** vity of the sentences, is the genuine sublimity of power ; the easy
'* language of a mind, reposing upon its own dignity, and famihar
•* with exertions of divinity."
Page 1^.
' The most complete, yet concise view I recollect to have seen of
the doctrine concerning the divinity of Christ, the Sacred Trinity,
and the Holy Spirit, is to be met with in the seventh, part of the
excellent Dr. Doddridge's Course of Lectures. All that can be said
upon the subject, with any degree of certainty, may there be seen ia
a very small compass. No man who wishes to understand his reli-
gion, no clergyman especially, should be without this invaluable
work. I verily believe it has not its equal in the world. The last
edition by Dr. Kippis should be by far the best ; but I have had no
opportunity of examining whether he hath acted impartially by it, or
whether he hath given it a turn to his own centiments.
AN APOLOGY FOR THE
God. Jesus saiih unto hinii Thou hast saiD/
nevertheless I say unto you, Hereafter shall ye see
THE Son of Man sitting on the right
HAND OF POWliR, AND COMING IN THE CLOUDS
OF HEAVEN. Then the hi^h priest rent his clothes,
saying. He hath spoken blasphemy ,- what further
need have ive of witnesses f Behold, now ye have
heard his blasphemy. JVhat think ye ? They an-
swered and said, He is guilty of death. ^ Mat.
16. Gi^ — 66.
195. Again
' '•' It is not the mere appellation of the Son of God as applied
" to Christ by others," says a learned writer, " on which the stress
** deserves to be laid, but the appellation, as it was assumed by
** himself, and understood by the Jews. They considered his pre-
*' tension to the title as blasphemy, and at last condemned him to death
** for it. But in what did this blasphemy consist ? In the more ge-
** neral sense of tlie words it could not be considered as blasphemy ;
«* for the Jews called themselves Sons of God, and God their com-
«« mon Father : It could not be as a Prophet, for he was considered
** by the generality of the Jews, as a great Prophet, and as such he
*' was entitled to the name of the Son of God in an eminent degree.
** It must, therefore, have been in a sense, which had never before
** been applied to man, and was compatible only with xkizt. great per-
*' son so long predicted by their Prophets. That Jesus Christ
** meant, under the title of the Son of God, to represent himself as
*' the Messiah, the Christ, is admitted by all, who call themselves
*' Christians, as well as by the Jews, who condemned him to the
*' cross. His blasphemy, therefore, consisted in calling himself the
•' Messiah. But u'hat was the extent of the blasphemy ? The So-
•* cinians say, that Jesus Christ never professed himself to be more
*• than man, and that the Imputed blasphemy did not imply any pre-
" tension to divinity ; but merely the assumption of a certain great
" ctlice and commission from God, which the Jews considered as an
" imposture : and they alledge in favour of tliis assertion, the com-
" Hion expectation of the Jews, who looked only for a great tem-
'« poral deliverer. — In answer to this allegation we may reply, that
*' the expectation of the Jews cannot be made the rule of our belief.
" Predictions are never properly understood, till they are accom-
*' plished. Our belief, therefore, of Jesus Christ, is not to be re-
*' gulated by the Jews expectations of the Messiah, or their opini-
** ons of Jesus Christ ; but by hts professions of himself.
" Now from these professions, in the many passages, where
" Christ speaks of God as his Father, in the most marked and ap-
DOCTRINE OF THE TRINITY. 225
195. Again the high priest asked him^ and said unto hiniy
Art thou THE Christ, the Son of the Bles-
sed ? And Jesus saidy I am .* and ye shall see ^
the Son of Man sitting on the right
hand of power, and coming in the clouds
OF HEAVEN. Then the high priest rent his clothes y
and saithy What need zve any further witnesses f
Te have heard the blasphemy : IVhat think ye ?
And they all condemned him to be guilty of death.
Mark 14. 61 — 64.
1 96. And as soon as it was dayy the elders of the people,
F f and
*' propriate relation, the obvious inference is, that the appellation of
♦* the Son of God, assumed by him, implies the same kind of re-
*' lation to him, as that of a man to his father; that is, it implies
*• coessentiality with God, and therefore equality of nature, and
" consequently divinity in its full extent. Such, I say, appears to
" be the obvious inference : but, thanks to the evangelical histori-
•' ans, we are not left to a mere presumptive inference : for we have
•' the express attestation of his living witnesses the Jews, to what
•' they considered as his meaning : they repeatedly charged him
" with blasphemy for making h.\m5t\f equal n.vith God — one njjith God
*' — and God : and at last condemned him to death for his bias-
" phemy by virtue of the Levitical law.
" The Jews, indeed, and his enemies, might have exaggerated
" the charge against him : But Christ knew, in what sense they
** understood the appellation, which he assumed ; and by his acqui-
** escence admitted the truth of their allegation. If they had mis-
** understood his pretensions, he had many opportunities of undeceiv-
" ing them, and no doubt would have undeceived them, not to
•• prevent his death ; (for that end he knew that he was destined;)
** but, (what in his opinion, to consider him only as the best of all
** just men, must have been of much greater consequence,) to prevent
*• the propagation of an error, which his acquiescence in their charge
" could not fail to establish. Yet instead of correcting their opinions
" he confirmed the charge by repeating his assertions, and submitting
" to the sentence, which the Levitical law passed on him for calling
** himself the Son of God. Therefore, if we admit in any degree
•' the truth of the Christian revelation, and believe that Christ
" came into tfie I'.'orld, that he should Bear nvitness unto the truth ^
** we must believe him to have been what he professed himself to be,
" THE Son of God, in the literal sense of those terms, which his
" living witnesses imputed to them, that is, God — equal ^.vitb God-~
*' and dtie tvith God^
Burgess's Sermon on the Divin-ty of Christ, p. 40.
2.26 AN APOLOGY FOR THE
and the chief priests^ and the scribes came together,
and led him into their council., saying. Art thou
THE Christ/* Tell us. And he said unto them.
If I do tell you, you will not believe. And if I ask
you, you will not anszver me, Jior let me go. Here-
after shall THE Son of Man sit on the right
HAND OF THE POWER OF GoD. Then Said they
all. Art thou then the Son of God/* And he
said unto them. Ye say that I am. And they
said, IVhat need we any further witness f for we
ourselves have heard of his own mouth. Luke 22.
66—71.
197. li'loen the chief priests therefore and officers saw
him, they cried out, saying. Crucify him, crucify
him. Pilate saith unto him, Take ye him, and
crucify him ; for I find no fault in him. The
yezvs answered him, IVe have a law, and by our
law he oup-ht to die, because he made himself
the Son of God. John 19. 6, 7.
From a comparison of these four passages of holy
scripture, it is manifest, that our Saviour, to the very
"last scene of his mortal life, professed himself to be
the Son of God. ' He had done the same upon
many
9 The writings of the Old Testament frequently foretel, that
Messiah should be the Son of God. See Ps. z. /.^-Ps. 89. 26, 27.
— Is. 9. 6. — Hos. II. 1. — Accordingly when our Saviour appeared,
Messiah and the Son of God were frequently, though not always,
used as convertible terms, as is evident from various passages in
the New Testament. See particularly. Mat. 8. 29. — John 1. 49. —
John II. 27. — But then there are several senses in which Messiah is
called the Son of God.
1. He is so called because of the miraculous manner of his concep-
tion. See Luke i. 35.
2. He is so called because of his resurrecSlion from the dead. See
Afts 13. 32, 33.
3. He is so called because of his dignity and authority. See
Heb. 1. 2 — 5.
4. He is so called because of his office. John 10. 36.
In all these respeds our Saviour was the Son of God by way of
eminency and excellency above all others, except in the first instance.
But then.
DOCTRINE OF THE TRINITY. 227
many former occasions. When he was but twelve years
of
5. Christ is called the Son of God in such a way and manner as
never any other was, is, or can be, because of his ov/n divine nature,
he being the true, proper, and natural Son of God, begotten by him,
ineffably, before all worlds. The New Testament speaks of this
peculiarity of his Sonship upon various occasions. Thus : — God so
lo'ved the '■jjorU, that he gave his onlv begotten Son, that --who-
soe'uer helie'veth in him should not perish, but hwve e^verlasling lift: ; /'or
God sent not his Son into the ijoorld to condtmn the 'world, but that the
nvorld through him might be su'ved. He that belie-veth on him is not
condemned, but he that belie-veth not is condemned already, because he
hath not belie'ved in the name o/"the only begotten Son of
God. John 3. 16, 17, 18. Again -.—God sending his OWM
Son in the likeness of sinful fiesh, and for' sin condemned sin in
the flesh. Rom. 8. 3. Again: — When the fulness of time -ivas
come, God sent forth h is Son made of a luoman, made under the la-vj.
Gal. 4. 4. Again: — For this purpose THE Son of God "ivas
manifested that he might dejlroy the nuorks of the devil. I John
3. 8. And again : — In this luas manifested the love of God to-
fward tfs, because that God sent His only begotten Son.
1 John 4. 9. — From ail these passages, and others that might
be produced, it is evident, that Christ was the Son of God m
an high and peculiar sense, such as no other Being was, is or
can be. This was the sense of all the great writers of the Christian
church from the beginning. Novatian says, " that as our Sa-
" viour's being the Son of Man declares his humanity ; so his
** being the Son of God is an undeniable proof of his divinity."
And again : — " Christ is not only a man, because the Son
** of Man, but is also God, because the Son of God."
De Trinit. can. i r.
St. Athanasius says, " We believe in one only begotten
*' Word, born of the Father, without beginning of time, from
" all eternity, being not a division from the impassible nature,
" or an emission, but a perfcd Son."
Expos. Fid. p, 240.
St. Cyril of Jerusalem saith, " When thou hearest Christ
" called a Son, do not think him to be an adopted Son, but
" a natural Son, an only begotten Son, not having any brother;
** for he is therefore called the only begotten, because there is none
*' other like him, either as to the dignity of his deity, or his
** birth from his Father." And again : — " When thou hearest
" him called a Son, do not understand him so only abusively or
*' improperly, but understand him to be a TRUE Son, a natural
" Son." Catech. 11. p. 93, 94.
Pamphilus tells us Origen held that " the Son was begotten of
" the Father, and that he is of one substance with the Father,
" but different and distindl from created substance — that the only-
« begotten God our Saviour alone was generated of the Father,
228 AN APOLOGY FOR THE
cf age, he reproved his anxious parents, by saying,
How is it that ye sought me F Wist ye not that I vmst
be about my Father's business^ Dtirins; the whole
time of his pubUc ministry Hkewise he uniformly spake
of God as HIS OWN Father. And even when the
Jews charged him with making himself equal zmth
Godj by pretending to be his Son, he never denied the
charge, or retracted his pretensions, though they threat-
ened to stone him to death for blasphemy. And here,
in this last and melancholy scene of his life, though he
well knew from the former conduct of the Jews to-
wards him, that they v/ould certainly put him to death,
if
** and is his Son by nature, not adoption, born of the intelleft of
*' the Father itself. — The only-begotten Son alone is the Son of
** the Father by nature." — Origen conceived the Son to be born of
the very substance of God. " He is consubstantial, or of the
'* same identical substance with the Father. He is not a creature,
" neither by adoption a Son, but by nature, and generated of the
" Father himself." Apol. pro Grig passim.
To these quotations from the Fathers we may add the excellent
advice cf the famous Alexander of Alexandria, who was the first
opposer of Arius : — •' It is true," says he, " that the Son was
begotten ; but he that enquires farther into the manner thereof,
is not to be reckoned among the pious, seeing he hearkens not
to that which is written : — beek not after things which are too
difficult for thee, and search not into those things which are too
high for thee ; for if the knowledge of many other things, far
inferior to this, exceed the reach of an human understandings
how then shall any without madness pretend curiously to search
into the essence of God the Word } of whom the prophetic
Spirit saith. Who shall declare his generatio7i ?"
Theodoret. Ecc. Hist. lib. i. cap. 4.
See the subjeft of the Son's generation discussed at large in the
second article of bishop Pearson's Exposition of the Creed, p. 105 —
144. — If any of my younger brethren among the clergy wish to be
informed what books they fhould read for the information of their
minds and the settling of their religious opinions, I cannot do them
a greater kindness than by recommending to their notice this most
learned, solid, and judicious bock. A man that has read it care-
fully, and digested it thoroughly, will run little danger of being
injured by x\\ejii>nsy theology of the present day. It should seem the
University of Oxford entertained the same sentiments of this Work,
by their having caused it, together with Hooker's Ecclesiastical
Polity, to be reprinted at their press.
DOCTRINE OF THE TRINITY. 229
if he still persisted in his high pretensions, he neverthe-
less boldly declared in the face of his implacable ene-
mies, that he was the Son of God. This he avow-
ed to the last, and for this he was put to death. Our
Saviour, therefore, was either what he pretended to be,
the TRUE and proper Son of God, * without any
figure, or equivocation, or he died bearing witness to
a falsehood, and was guilty of his own blood.
Besides all these, we have several otlier testimonies,
to the personal "character of our blessed Saviour, de-
livered by himself, after his resurrection from the dead,
some before his ascension into heaven, and others after.
Thus, before his ascension : —
198. All power is given iinio me in nEAY^-a and in
EARTH.
19 9. Go ye therefore and -teach all nations ^ baptizing
them in the name of the Father, and of tloe Son,
and of the Holy Ghost.
200. io, 1 am ivith you always even unto the end of the
world. Mat. 28. 18 — 20.
And again when he had been about sixty years
in the kingdom of glory : —
201. Iain Alpha ^zW Omega, the beginning and the
ENDING, saith the Lord, which is, and which was,
and zvhich is to come, the Almighty. Rev.
I. 8.
202. Again: — /^;« Alpha ^;/^ Omega. Rev. i. 11.
203. Again : — I ain the first and the last. Rev. i.
204. Again: — lam he TtV^/rZ; searcheth the reins
and hearts. Rev. 2. 23.
205. And again: — lam Alpha and Omega, the -ez-
GiumNG and the EUD, the first and the last.
Rev. 22. 13.
Now
' The observations of Dr. Fiddes in his Theol. Specul. vol. i.
p. 420 — 422, upon this last scene of our Lord's life, are well worthy
of the reader's attention.
«30 AN APOLOGY FOR THE
Now let any one calmly examine these several de-
clarations of our Saviour, and the manner of his
working miracles, without any regard to system, with
the simxplicity of a little child, and then let him say,
whether the person, who hath said and done such
things, and in such a manner, must not be more than
mere man ? whether he did not exist before he was
born of the virgin Mary ? whether he came not origi-
nally from heaven ? whether he was not naturally su-
perior to all the angelic creation ? and v/hether he did
not, some how or other, though in a way inexplicable
by us, partake of divinity with his Father ? yea, whether
he is not as much the natural Son of his heavenly Fa-
ther, as a man is the natural son of his earthly parent ?
and, consequently, whether he is not possessed of all the
perfeftions of the Divine Nature ? or lastly, whether,
if he were not originally and essentially of a rank su-
perior to men and angels, he was not (horresco referens*)
one of the most consummate impostors that ever ap-
peared in our world ?
»«««^f^f^^s€^^^^)^»».N«
PART SECOND.
SECTION V.
Testimonies to the PERSON and CHARACTER of Christ, by his Apos-
tles and Disciples, after his ascension into heaven.
BUT all this will more fully appear, by comparing
what the Apostles and Disciples of our Lord said
of him, through the inspiration of the Floly Spirit, after
he had with-drawn from our world. And this we will
do, as near as may be, in the order of time, that we
piay preserve the same uniformity of plan, which has
been
s* I am shocked while I speak it,
DOCTRINE OF THE TRINITY 231
been observed in tracing his character through the seve-
ral periods of the world, both before he made his ap-
pearance in the flesh, and while he conversed among
men. This will complete the scriptural view of his
character, be it what it may. And here we must rest.
We can proceed no further upon tenable ground. If
we candidly investigate what was said of him by the
inspiration of the Holy Ghost, before he came into the
world : if we fairly examine what were his own preten-
sions, while he was in the world, and what were the opi-
nions i)f others concerning him, during the same period:
if we attend with impardaHty to the views of the Apos-
tles, when they were under the highest degree of spiritu-
al i'kimination that they ever experienced, we shall be
in the best possible train for arriving at a competent
knowledge of the Redeemer's genuine charadier. —
Farther than this, however, we cannot go. For, after
all, the word of God must decide the question.
206.* We will then begin our further enquiry into the
opinions of the Apostles and Disciples of our
Lord, concerning the dignity of his personal
character, with the conduct and declarations of
blessed Stephen, the proto-martyr. This il-
lustrious saint affords us an eminent example
of invocadon to the Lord Jesus ; who, in the
most solemn of all seasons, commits his depart-
ing spirit into the hands of his Redeemer j as his
Redeemer, a litde before, had committed his
departing spirit into the hands of his heavenly
Father, ff^ben jtrsus had cried wilh a loud voice,
he saidy Falbcry into thy hands I conwiend my
spirit : and having said thus, he gave up the
ghost. Luke 23. 46. So this good man, after
calling our blessed Saviour, the just one. Acts
7. 52. and reproving the people for betraying
and murdering him, being full of the Holy
Ghost, looked up stedfastly into heaven, and sa'-jj
the
232 AN APOLOGY FOR THE
the glory of God^ and Jesus standing on the right"
hand of God ; and said,
10 J. Behold, I see the heavens opened y and the Son of man
standing on the right hand of God.
208.* 'Then they cried out with a loud voice, and stopped
their ears, and ran upon him with one accord, and
cast him out of the city, and stoned him. And they
stoned Stephen, invoking, and saying. Lord Jesus,
RECEIVE MY SPIRIT. And he kneeled down, and
cried with a loud voice. Lord, lay not this
SIN TO THEIR CHARGE.' And when he had said
this he fell asleep. Acts 7. c^^ — 60.
St. Stephen's commission of his spirit into the hands
of God, after the example of his great Master, is a
proof of the separate existence of the souls of men after
death ; for if they had no souls, why should they pretend
to commit them to the care of the Almighty ? And his
dying invocation of Jesus Christ, in like manner as the
same Jesus Christ, in similar circumstances, had invok-
ed his Father, is a further proof, that he believed him
to be possessed of real and proper divinity. We may
quibble as long as we please upon this conclusion,
from this piece of sacred history, but all the sophistry in
the world cannot invalidate the force of it. Jesus is
either the real and proper Son of God, and entitled to
divine honours, or else St. Stephen, though full of the
Holy Ghost, died in the act of gross idolatry. '
St. Peter, the apostle of the circumcision, after the
descent of the Holy Spirit on the day of Pentecost, first
began the business of preaching the everlasting gospel.
Before this, durino; the life -time of his divine Master,
he had repeatedly declared his belief, that Jesus was the
Son of God : but now, being more fully illuminated,
he throws out various hints, v/hich may be considered
as explanatory of that high and mysterious term. This,
however,
3 See Bishop Horsley on this account of dying Stephen, Tracts, p.
208. — As the latter of these prayers to Jesus, after his ascension
DOCTRIME OF THE TRINITY. 233
however, is done with considerable reserve; because
the great work the apostles had then to do, was, to
convince the world, in the first place, not so much of
the divinity of Jesus Christ, as that lie was the promised
Messiah and Son of God, whatever might otherwise be
the meaning of that illustrious and exalted title. All the
other doctrines of the gospel would of course follow in
due time and order, as the people's minds were prepared,
and rendered capable of receiving them.
These things being premised in general, we may now
proceed to observe, that in the very first of Peter's
discourses, on the same day they were all illuminated
from on high, he is joined by the glorious company
of the disciples, in offering up a prayer to Jesus, that
he would direct the lot for the choice of a new apostle
in the room of Judas. And as he had before declared
to Jesus, when present, that he knew all things, so he
addresses him now, when absent, by an appellation of
tlie same import : —
209.* Thou, Lord, which knowest the hearts
OF ALL MEN, shrj> 'Whether cf thcsc tWQ thoii hdst
chose n^ that he may take part of this ministry and
apes tie ship, from which Judas by transgression felly
that be might go to his own place. *
G s; This
into heaven, was answered in directing the lot for the choice of
Matthias, so the former prayer of Jying Stephen, was also attended
to by the Saviour, in the miraculous conversion of the persecuting
Saul, and probably of several others of those, who were concerned
in his death, on the day three thousand were converted by the
preaching of Peter. Si Stcphanus non orasset, ecclesia Paulum
non habuisset, says one of the Fathers — \i Stephen had not prayed,
the church had been destitute of Paul.
* Acts 1. 24, 25. See Whitby on the place, where he observes,
that Woltzogenius truly notes, they prayed to the Lord Jesus. Con-
sult too Burgh's Scriptural Confutation for an unanswerable defence
of this interpretation, p. 81 — 85.
To these several considerations I add, that the Christian fathers
are particularly careful to vindicate the omniscience of our blessed
Saviour. Ignatius says, «* There is nothing hid from the Lord ;
234 AN APOLOGY FOR THK
This is a second instance of direct prayer being made
to the Lord Jesus after his ascension into heaven.
That this prayer was directed to Christ is probable,
because he is stiled Lord, which was his common ap-
pellation, and it is his prerogative, as well as his Father's,
to kfwzv the hearts of all men ; to knozv what was in
man, John 2. 25 ^ to be a discerner of the thoughts and
intents of the hearty Hebrews 4. 12; and to search the
reins and hearts. Rev. 2. 23 ; and because his aposdes
were all of his peculiar appointment ; he was, there-
fore, the proper person to be invoked upon this occa-
sion to direct the choice j and he himself afterwards called
St. Paul to be an apostle in a miraculous manner
from heaven. For these reasons I think it unquestion-
ably certain, that Jesus Christ: is the Lord here invoked.
210. In the second of St. Peter's discourses, which was
instrumental in the conversion of three thousand
souls, he tells us, such was the character of
Jesus, it zvas not possible he should be keft in
the grave by the pozver of death. ^ Does not this
imply, not only that he had a nature superior to
simple humanity, but that he was Lord of the
invisible world, having the keys of death and the
grave in his hand ?
III.* In the latter part of the same discourse, St. Peter
speaks of the Father, Son, and Holy Ghost, in
away which indmatesa connection, that no mere-
ly
** but our very secret things are nigh unto him. Let us, therefore,
** do all things, as having him dwelling in us ; that we may be
" his temples, and he our God in us." Ep. ad Ep. cap. 15.
Clemens Alexandrinus tells us — " The Son cf God never goes
*' oiF from his watch-tower : is never parted, never separated, nor
** moving from place to place ; but is always every where, and
** contained no where : all mind, all light, all eye of his Father, be-
*' holding all things, hearing all things, knowing all things."
A little after : — " Ignorance cannot affect God, him that was
** the Father's counsellor before the foundation of the world."
Strom, lib. 7. cap. 2.
* Acts 2. 24, See Horsley's Tracts, p. zo6.
DOCTRINE OF THE TRINITY. 235
ly human being can be supposed to have with the
Lord of nature : Therefore being by the right hand
of God exalted, and having received of the Father
the promise of the Holy Ghost y he hath shed forth
this zvhich ye now see and hear. Acts i. 2Z'
i\i. In the next discourse, which he made, he calls
Jesus Christ, the Holy One ; and
213. The JusTi and
214. The Prince, or author, of Life. ' And, a few
years afterwards, when he preached to Cornelius
and his friends, this same apostle informs them,
that
215. Jesus Christ is Lord of all. Acts 10. 2^'
After this same blessed messenger of good tidings
had published the everlasting gospel in various parts of
the world for many years, he wrote two general Epistles
to the converts of the dispersion. In the former of these,
written about twenty seven years after our Lord's
ascension into heaven, he tells us, that
216. Jesus Christ -juent and preached by his Spirit in the
days of Noah to the disobedient spirits in prison^ ' and
and that noWj
517. Being exalted to the right hand of God, in his human
nature, all the angels, authorities, and pozvers are
made subject unto him, " Whatever is meajit by
our Saviour's preaching to the spirits in prison,
it certainly implies, that he was, in the opinion
of St. Peter, living in the days of Noah, and,
consequently, that he had some kind of real and
sensible existence before he was born of the virgin
Mary and became a human being.
As to all the angels, and authorities, and powers being,
made subject to a mere weak, frail, peccable, thougK
G g 2 glorified
•Ibid. 3. 14, 15. See Burgh's Sequel, p. 129,
' 1 Pet. 3. 19, 20.
* Ibid. 3. 22.
2j6 AN APOLOGY FOR THE
glorified man, it is a notion too idle to need a serious
refutation. • The Sovereign whom all the angels in
heaven obey must assuredly be a being whose nature is,
at least, equal to their own. To suppose otherwise,
would be more ridiculous than to make a monkey or
an ape the absolute monarch over all the tribes of
animals. There is an impropriety, an absurdity in the
very nature of the thing. And nothing but the most
absolute and incontroulable evidence should incline us
even to make the supposition. A man, a mere man,
a weak, frail, peccable mortal, to be placed at the head
of creation ! * — to take his seat at the right hand of
God!
' Dr. Priestley has given us an account of his view of Christ's
mediatorial kingdom, and the high character he sustains as the pre-
sent governour and future judge of mankind in his Letters to Dr.
Price ; and the result seems to be, that as, while on earth, Christ was
no more, exclusive of inspiration, than one of the common people
and unenlightened men of his time, or as he speaks, p. 172,
** the son of" Joseph and Mary, possessed of no natural advantages
" over his father Joseph, or any other man in a similar situation of
** life in Judea :" So no^w in hcwven he is no more than virtuous
Christians are to be, nor does he possess any peculiar authority j nor
will he hereafter in raising the world from the dead and judging it,
exercise any power which the individuals themselves then raised and
judged, will not be equally capable of exercising.
See the Appendix to Dr. Price's Sermons, p. 39c.
* There is a fine passage on this subject in one of Dr. Price's Ser-
mons, which I will take the liberty of transcribing here for the edi-
fication of the reader . — " The scriptures tell us," says this writer,
" that Christ, after his resurrection became Lord of the dead
♦• and living ; that he had all power given him in heaven and earth ;
" that angels were made subject to him ; and that he is hereafter
*' to raise all the dead, to judge the world, and to finish the scheme
*' of the divine moral government with respect to this earth, by
" conferring eternal happiness on all the virtuous, and punishing the
*' wicked with everlasting destruction. — Consider whether such an
*' elevation of a mere man is credible, or even possible ? Can it be
•• believed that a mere man could be advanced at once so high as
*' to be above angels, and to be qualified to rule and judge this
*' world } Does not this contradict all that we see, or can conceive
" of the order of God's works ? Do not all beings rise gradually,
*' one acquisition laying the foundation of another and preparing
*' for higher acquisitions ? What would you think were you told.
DOCTRINE OF THE TRINITV. ayj
God! — to be the king of the armies of heaven! — to
have Michael, Gabriel, and all the angels, archangels,
cherubim and seraphim, that adore and burn before the
throne of God, at his feet ! — nay, to have the Holy-
Spirit himself under his dominion and direction, to send
or not send as he pleases !: — to be the universal judge
of the world, to whom all knees shall bow, all tongues
confess, and all hearts submit! — to doom myriads of
wretched souls to everlasting burnings with the devil
and his angels, and award crowns of immortal glory to
countless millions of happy spirits ! — Is all this the pro-
vince of a mere man ? a weak, frail, peccable mortal?
I cannot conceive that a more silly, romantic idea ever
entered the pericranium of a deranged soul in Bedlam. *
There
" that a child just born, instead of growing like all other human
*' creatures, had started at once to complete manhood and the go-
" vernment of an empire ? This is nothing to the fact I am consi-
" dering — The power, in particular, which the scriptures teach us
** that Christ possesses of raising to life all who have died and all
*' who nxiill die, is equivalent to the power of creating a world.
*• How inconsistent is it to allow to him one of these powers, and a<
*' the same time to question whether he could have possessed the
** other r — to allow that he is to restore and /t^zv-create this world ;
" and yet to deny that he might have been God's agent in originally
" forming it ?"
Page 146 — 148.
*'* I must be allowed," says Dr. Price, " to call this an absurd
*' and incredible AQZKxvRf:.'" Appendix to Sermons, p. 392.
" Let us for a moment," says Mr. Hawker, ♦* pass the bounda-
*' ries of probability, and, in opposition, to the numberless obstruc-
** tions in the way, let it be admitted. Now, then, we reduce ia
" idea the great Judge of all the earth to the humble standard of
♦' humanity. But even here, again, a new difficulty arises. To
*' what cause can we reasonably ascribe this wonderful exaltation i
*' What was there in the life of Jesus, simply considered as a man,
" which merited this astonishing accession to the right hand of
*• power, to be the Judge of quick and dead, and to determine the
" everlafling fate of millions ? I speak with all possiHe reverence,
" and even with a religious apprehension upon my mind, while pro-
" posing questions of this bold nature. But surely, it could never
*' be merely for preaching a system of moral virtue, or being a
" pattern of the most perfect righteousness, much less for dying a*
" a martyr to his cause, and sealing the testimony of his doctrine
3 3$ • AN APOLOGY FOR THE
There is nothing in Jacob Boemcn, or Baron Sweden-
bprg, more romantic I
The second Epistle of St. Peter was written upwards
of
** with his blood. These are very inadequate causes, wherefore a
" name should be given him nvhich is abo-ve e-verj name. Great as
*' these qualities are in themselves, and surpassing all comparison,
*• which the highest, and the best of men hear to the person of
'* Jesus, yet there is no proportion between the merit and the re-
*' ward, but it is without parallel, in all the dispensations of pro-
** vidence that have ever been revealed to the knowledge of man-
" kind." Sermons, p. 243, 344.
1 add, moreover, a fine passage from another able writer, upon
the same subject ; — " When I have been contemplating this sub-
** ject" (the Socinian hypothesis) " it has always appeared to me
** very strange, that such a magnificent apparatus should be insti-
** tuted by heaven to usher into the world one who was nothing
*' more than a man ! Angels after angels wing their flight to Beth-
** lehem, to indicate the birth of a. man ! Gabriel, one of the most
** exalted of the heavenly spirits, is dispatched from the throne of
•' God to announce the birth of a ?nan ! The Holy Ghost should
" come upon her, and the power of the Most High should over-
''^ shadow the virgin, to convey into her uterus nothing but what was
" human! Another celestial envoy is delegated to Joseph, to bid
•* him not hesitate in taking Mary to wife, for that which was con-
*• ceived in her, was, indeed, of the Holy Ghost, but was nothing
*^ more than OT/7/Z / A most magnificent heavenly choir, consisting
" of a multitude of angels, cheering the midnight hours with re-
*' peating. Glory to God in the Highest ! Good "Mill taiuards men t
*♦ deputed to our world, and chanting these rapturous strains to
*' celebrate the birth of a man! Is it not something incongruous
"' and disparate, that Heaven should display all this splendid scenery,
" and lavish all this pomp and pageantry to introduce into our
*' world a mere ordinary common man, distinguished in no one
*' natural endowment from any other of the species ? But suppos-
*' ing the Being introduced with all this eclat, to be the same who
'* was in the beginning with God, and had glory with the Father
** before the world was, is not the decoration and magnificence,
*' with which heaven dressed the stage, on which this Divine mes-
♦' senger would shortly appear, highly pertinent and honourable .*
" and is it not with the greatest propriety, that multitudes of the
*'■ heavenly host, on this great occasion, the greatest that ever
*' occurred in the annals of this world, should conjoin with harmo-
'* nious voices and accordant hearts, in applauding and solemnizing
*' a condescension and benevolence, illustrious and great beyond all
*' example 1"
Harwqod's Socinian Scheme, p. 49 — 52.
DOCTRINE OF THE TRINITY. t^^
of thirty years after our Saviour left the world, and just
before the apostle's own dissolution. In the opening of
it he calls his blessed Master,
2iS. Our God a/ui Saviour Jesus Christ y^ tells us,
that
219. Pleaven is the everlasting kingdom of our Lord and
Saviour Jesus Christ ; * that
220. To deny the Lord that bought* us with his
own precious life is a damnable heresy;
221. He exhorts behevers to ^^Tfl-ic; /« ^•n3!r(?, and in the
knowledge ofouir Lord and Saviour Jesus Christ ; ^
and then, as he had opened his public ministry
with a prayer to the Redeemer for direction in
an important affair he then had on hand, so now
he closes his life and his ministry together, with
ascribing everlasting, glory to the same adorable
Being :
222. To
^ 2 Pet. I.I. Mr. Jones observes upon this first verse of St. Peter's
'second Epistle, that the Greek is — " Ta Qeov vi/xwv y.ai Swrv^poc
li/jc-ov X^iTTH — the very same, as to the order and grammar of
<' the words, with the last verse of this Epistle — ^a Kv^is i^/xwy
" -ASH ^Tsry/^o; Ivj^a Xf/cra — which is thus rendered in our
" English version — c/our Lord and Sa-uiour Jesus Christ. And so,
«* without doubt, it should be in the other passage ; there being no
*' possible reason why T8 0f 8 Vj/xwv, should not signify, our God, as
*•' well as T8 Kvi^iH v.fLUv, our Lord. Our translators have preserv-
•* ed the true rendering in the margin.
" I'here is another expression, Tit. 2. 1 3 . that ought to be classed
" with the foregoing ; Looking for that blessed hope, and the glorious
•' appearing T8 fMeyciKH 0f8 -/.at ^xrv,^og v,i/.xv ly,Jii X^/tth,
** oj" our Great God and Sai'iour, Jesus Christ.*'
Catholic Doctrine, p. 11.
I observe, moreover, that St. Ignatius has an expression exactly
the same with this of the Apostle : — '« According to faith and the
" love of Jesus Christ our God and Saviour." — Kcflx tticiv vJ.l
Ad Rom.
*2 Pet. I. II. 5 2 Pet. 2. I. « 2 Pet. -i. 18.
240 AN APOLOGY FOR THE
222. To OUR Lord and Saviour Jesus Christ*
says he, be glory both now and forever.
Amen. ^
This is the evidence, that arises to the divinity of our
Lord Jesus Christ, from the discourses and writings of
this warm and affectionate apostle. Well might he
declare, as he does in one of the same epistles, IVe have
not followed cunningly devised fables, zvhen we made known
tin to you the pozver and coming of our Lord Jesus Christ. *
He spake what he knew. He had seen with his own
eyes the glory of his Lord and Master. He had heard
with his own ears the declaration of his heavenly
i^^ather, when there came such a voice to him from the
excellent glory y This is my beloved Son in whom I am zvell-
f leased.
^Ve may observe farther, in addition to these evidences
from the various decbrations of St. Stephen and
St. Peter, that the eunuch of Ethiopia, being
instructed by Philip the apostle, declared that,
223. He believed jfesus Christ to be the Son of God. *
And St. James, another of his friends and com-
panions, stiles him,
224. L>oRD OF GLORY." The formet cliaractcr IS cx-
prcssive of what the Redeemer is essentially and
by nature, the latter of his present exaltation and
glorified humanity.
225. St. Judc says: — There are certain men — turning the
grace of our God into lasciviousnesSf and denying
the
' 2 Pet. 3. 18. — Origen has an ascription of glory to Christ
like unto this of St. Peter : — " Christ is God," says this great man,
•* and he who adores him, should adore him in spirit and in truth.
•* Let us, therefore, pray the Lord, that we may be a building
*' founded upon a rock, which no storm shall have power to over-
*' throw, through our Lord Jesus Christ, to whom is glory and do-
*' minion forever and ever. Amen." Horn. 26. in Luc. cap. 3.
' 2 Pet. I. 16, 17.
9 Acts 8. 37.
■James 2. i. Lord is here supplied by the translators, how justly
wc need not enquire.
DOCTRINE OF THE TRINITY 241
the ONLY Lord God, and our Lord Jesus
Christ. * Some would render this passao-e. De-
nying the only Lord God, even our Lord Jesus
Christy and so make it a proof of his divinity.—
Others would have it. Denying the only Lord God
and our Lord, Jesus Christ :— Denying Jesus Christ
our only Master, God and Lord -.—Denying God the
only Sovereign, and our Lord Jesus Christ. Each
of these translations is followed by respectable
men. The reader will select that which he judges
most agreeable to the original. I would ne?er
lay serious stress upon a passage which is so
ambiguous, in proof of any important doctrine
226. ^ow unto him that is able to keep you from falling,
and to present you faultless before the presence of his
glory zvith exceeding joy, to the only wise God
OUR Saviour, be glory and majesty, dominion and
power, both now and ever. Amen. ' This passao-e
appears to me ambiguous, and may be applied
either to the Father, or the Son. I am rather
inclined, however, to suppose, it was intended by
bt, Jude as an ascription of praise to the Father
of our Lord Jesus Christ. The reader will iudcre
for himself. °
H h
» Jude 4. Consult Whitby, Hammond and Doddridge on the dace
See too Jones on the Trinity, p. 42—44. ^ ^ *
pliesKt'ht'qnV '^'^^^"f^^'^^he Trinity, p. 44, where he ap-
plies It to the Son. Dr. Guise also applies it in the same manner
giving h,s reasons for so doing, which reasons seem to me tended
with some degree of probability. attended
«42 AN APOLOGY FOR THE
PART SECOND,
SECTION VI.
The divinity of Christ argued from some circumstances in the AxtJ
of the Apostles.
THE history and writings of St. Paul, the great
Apostle of the Gentiles, next solicit our attention.
The field is large, and this part of our design might be
extended to a very considerable length. But as it is
intended to give only a compendious, though full view
of the scriptural representations of the subject before us,
it will be our endeavour to render it as short and com-
pact as is consistent with the nature of our plan. In
order to this, we will first make our observations upon
such parts of the Acts of the Apostles as are to our pur-
pose, and then proceed to the consideration of various
declarations in the immortal epistles of this extraordi-
nary man. And in all this, we shall take for granted,
not only that the sacred penmen always mean as they
say, but that they always reason conclusively j and that
if there be any mistakes, any false premises, any weak
reasonings, or any silly conclusions, the whole are to be
imputed to us, and not, in the smallest degree, to this
infallible writer. If I err in this opinion, it is an error
in which I glory. For it seems to me, that that man
riiust not only be greatly wanting in modesty and humi-
lity, who sets up his own judgment in opposition to that
of the sacred writers, but that he must be possessed of a
very culpable degree of pride and self-conceitednefs.
Be this, however, as it may, I will produced a number
of passages, and appeal to the common sense of serious
Christians for the proper meaning and application of
them
DOCTRINE OF THE TRINITY.
243
them. For though there are several things in the holy-
scriptures, and especially in the writings of this Apostle,
hard to be understood ; yet, I think, the difficulties
referred to by St. Peter, are not upon the subject now
under consideration. To me, as far as the fad is con-
cerned, the scriptures are herein attended witli no mate-
rial difficulty. I receive their declarations as the oracles
of heaven, and have no doubt, but they are strictly true,
in the full, unequivocal sense of the text and context.
If others think differently, I have no quarrel with them,
but leave them to God the judge of all, who will render
unto every man according to his deeds. We are all
equally accountable for the use we make of our under-
standings, as for our moral conduct.
There are some circumstances in the history of this
Apostle's conversion, which naturally draw one's atten-
tion back to the appearances of the Schechinah under
the Old Testament dispensation ; and no man, I think,
can coolly compare them together, without any regard
to a preconceived system, who would not conclude them
to be, either the very same, or, at least, of the very
same nature.
227.* As Saul journeyed^ he came near Damascus: and
suddenly there shined round about him a light from
heaven. And he fell to the earthy and heard a voice
saying unto him, Saul, Saul, why persecute st thou me ?
And he said, fVho art thou, Lord .? ♦ And the Lord
said, I am Jesus whom thou persecutest. It is
hard for thee to kick against the pricks. And he,
trembling and astonished, said, Lord, what wilt thou
have me to do ? Then was Saul certain days
with the disciples which were at Damascus. And
straightway
♦ Lord Barrington supposes, that Paul being a learned Jew, knew
this light to be the Schechinah ; and that it imported the divine pre-
sence. He therefore with confidence asked. Who art thou. Lord ?
Miscel. Sac. Ess. \,
244 AN APOLOGY FOR THE
straightivay he preached Christ in the synagcgueSy
that he is the Son o/" God. '
Whetlier all the circumstances of this remarkable his-
tory, when laid together, amount to a strict and abso-
lute proof of the divinity of Jesus Christ, I pretend not
to determine : but I submit it to the judgment of the
pious reader, whether the idea before suggested (that
this appearance of Jesus Christ to Paul and his com-
panions in such wonderful splendor was the Schechinah
of former ages) is founded in truth. It seems to me, to
have been the same glorious light, which appeared to
Adam, to Abraham, to Moses, and to others, upon
various occasions. This has been, at least, the conjec-
ture of learned men. * And as it admits not of abso-
lute proof, I mention it merely as a conjecture, which
is not altogether destitute of probability.
228.* One other passage in the Acts of the Apostles
ought not to be omitted. It is that in the twen-
tieth
' Acts 9. 3 — 6 and ig, 20. See also Acts 22 and 26 chapters,
where the Apostle gives two separate accounts of this wonderful
transaction, with the addition of some heightening circumstances.
The learned Bishop of St. David's speaks of this extraordinary
event in the foUovying words : — " Another instance, to which I iball
*' ever appeal, of an early preaching of our Lord's divinity, is the
" story of St. Paul's conversion : in which, as it is twice related by
" himself, Jesus is deified in the highest terms. — To me, I confess,
" it appears to have been a repetition of the scene at the bush,
•' heightened in terror and solemnity. Instead of a lambent flame
*' appearing to a solitary shepherd amid the thickets of the wilder-
*' ness, the full effulgence of the Schechinah, over-powering the
*' splendor of the mid-day sun, bursts upon the commissioners of
** the Sanhedrim, on the public road to Damascus, within a small
** distance of the city. Jesus speaks and is spoken to, as the di-
*' vinity inhabiting the glorious light. Nothing can exceed the
*' tone of authority on the one side, the submission and religious
*' dread upon the other. The recital of this story seem.s to have
♦' been the usual prelude to the Apostle's public apologies ; but it
" only proved the means of heightening tiie resentment of his iu-
" credulous countrymen." Tracts, p. 211.
^ See Whitby on Acts 22. 6, where this conjecture is considered
at large, aj^d with considerable evidence.
DOCTRINE OF THE TRINITY. 245
tieth chaprer, where, addressing die elders of the
church of Ephesiis, die learned Aposde savi',
Take heed therefore unto yourselves , and to all the
fiock over the zvhich the Holy Ghost hath made you
overseers, to feed the church cf God, "juhich he hath
-purchased with his own ' blood. ' The divinity of
our
^ Vide Gnomon Bengelii in loco, where he rende% this word pro-
priujn, his c-TLti proper bleed.
* Verse 28. Dr. Doddridge observes upon this scripture :-
Hew very little reason there is to follow the few copies wi.ich
*' read Lord instead of God, the Rev. Messieurs Enty and Laving-
" ton have so fully shewn, in their dispute with Mr. Joseph Hallet
" on this text, that I think this passage mu-^t be allowed as an in-
*• contestable proof, that the blood of Ciirist is here called the
** blood of God ; as being the blood of that man, who is also God
" 'With us, Gcd matiifcsted in the flesh. And I cannot but apprehend,
*' that it was by the special direction of the Holy Spirit, that so
** remarkable an expression was used."
See also Whitby on the place, and Clarke's Scripture Doctrine,
p. 74. Mr. Gilpin in his late Exposition says, '•' This very re-
" markable expression I think cannot easily be evaded by those,
** who deny the divinity of Christ."
I add St. Ignatius has two expressions similar to this of St. Paul.
The first is in his epistle to the Romans, sect. 6. — " Sufl'er me to
" imitate the passion of my God." The second is in the first sect,
of his epistle to the Ephesians : — " Encouraging yourselves by the
** blood of God." Expressions like these would not have been
used by the pious Martyr, one should suppose, unless he had con-
ceived himself authorized so to do by scriptural precident. Besides,
the church o/'GoB, is a common expression in the New Testament,
but the church of the Lord is never once used.
I cannot help noticing here a liberty that is taken by the learned
Mr. Wakefield with this passage in his late translation cf the New
Testament. He has rendered it — " Take care to tend the church
" of God, which he gained for himself by his own son." The
reader will observe this is making scripture, and not translating it.
1 am not unmindful of the reasons advanced in the note upon this
verse. They appear to me, however, by no means satisfactory.
We must ever insist, that in all passages of scripture, which contain
controverted doctrines, the translator is not at liberty to deviate
from the original, to give countenance to his own preconceived hy-
pothesis. He ought to keep as near to the original as the idioms cf
the two languages admit, and give his readers the liberty cf inter-
preting for themselves ; or else he is propagating his own private
sentiments only, rather than the truths contained in the sacred writ-
246 AN APOLOGY FOR THE
our blessed Saviour, and the atonement which he
made for sin, seem to be clearly and strono-jy in-
timated in this one verse. And when it is illus-
trated and explained by other more conspicuous
passages, of which great numbers are to be met
with in the word of God, we need not hesitate in
saying, it is one of the most important texts in
the bjUle.
■«««w^^^®:^^S^^^»^>«-
PART SECOND.
SECTION VII.
The INVOCATION of Christ, a proof of his divinity.
THERE are two or three other circumstances inci-
dentally mentioned in the history of St. Paul's
conversion,
ings. The translator, indeed, may be permitted, I conceive, to
add what illustrations and explanations to his version he pleases ; but
no liberties whatever should be taken with the text. Versions of
this free and liberal nature are admissible only as exercises of literary
skill; proper to be consulted on critical points. As rules of faith
they can never be submitted to by any person of the smallest dis-
cernment. In all such cases we want to know what is tlie will of
God, and not, what are the opinions of men. On this principle,
the translations of Messrs Harwood, Gilpin, and Wakefield, are
equally to be rejected. They are all ingenious, but all conducted in
such a manner as to leave too much room for the propagation of
their own peculiar sentiments, let those sentiments be what they may.
And accordingly the first and the last of these learned gentlemen
have not failed to inculcate their respective private opinions, one the
doctrines of Arius and the other those of Socinus. Such a conduct,
I think, cannot be considered as perfectly ingenuous. We ought to
be thankful for the labours of learned men, but yet so as to call no
man master. — See too Acts 10. 36, where Mr. Wakefield has
taken a similar liberty with the sacred text.
The learned reader will consult Mills in loco for the various read-
ings on this passage, and Gnomon Bengelii, See too Grotius and
Ueza.
DOCTRINE OF THE TRINITY. 247
conversion, which it is proper to notice before we take
leave of the Acts of the Apostles, and which amount to
a very considerable proof of the divinity of our blessed
Lord and Saviour. For the sacred historian informs
us, that it was customary, in the days of the apostles,
for all the disciples to invoke Jesus Christ. If then,
according to every law human and divine, no being is
entitled to religious homage and adoration but the Deity j
and if Jesus Christ was constantly invoked in the days
of the apostles ; it will follow, either that he is posses-
sed of divinity, real and proper divinity, in common with
his eternal Father, or else that all the aposdes and first
Christians robbed God of his incommunicable honour,
and were guilty of a very dangerous species of idolatry.
But, because the argument for the divinity of Christ,
taken from the worship that appears to have been paid
him by the first Christians, amounts to what I would
call a theological demonstration, it will be necessary to
depart a little from our chronological plan, and to pro-
duce all the most material passages to this purpose in
one view, and then leave the serious reader to form
what judgment of it he may think it deserves.
First then, let us see whether the New Testament
affords us any particular precepts concerning prayer to
the Lord Jesus Christ. And the following will all
or most of them be satisfactory, I believe, to every im-
partial man.
129.* Not every one that saitb unto w<?, Lcrd^ Lordy
shall enter into the kingdom cf heaven ; but he that
doeth the will of my Father which is in heaven.
Mat. 7. 21. These are the words of our Sa-
viour J and do they not seem to imply, that it
would be the practice of his followers to address
him with religious worship, and solemn invo-
cation ?
2J0'* Jesus came and spake unto his disciples, sayings All
power
248 AN APOLOGY FOR THE
poiver is i>iven unto me in heaven and in earth : go
ydy therefor ey and teach all tiations^ baptizing them
in the name of the Father, and of the Son, and
cf the Holy Ghost. * Here is a divine command
to dedicate the whole Christian world to tlie ser-
vice of the three persons of the Divine Nature,
and, if so, to x.\\g service of the Son as well as the
other two divine persons. But this will appear
more clear and intelligible from the scriptures
which follow.
C131.* For the ¥ ATU-EK judgeth no man, but hath com-
mitted all judgment unto the Son ; that all men
should honour the Son, even as they honour
THE Father. He that honoureth not the
Son, honoureth not the Father which
sent him. '
232.* If ye shall ask any thing in my name^ I will do it. *
233.* Where two or three are gathered t02^ether in my
name, there am I in the midst of them. ^
234,* On
' Mat. 28. 18, 19.
* John 5. 22, 23. See Whitby on this passage. Origen, speak-
ing upon I Cor. I. z. *' With all that call on the name of the
♦* Lord Jesus Christ, declares him to be God, whose name was call-
*• ed upon. And if to call upon the name of the Lord, and to
" adore God, be one and the self-same thing; then as Christ is
•' called upon, so is he to be adored. And as we cifer to God the
" Father, first of all prayers, so must we also to the Lord Jesus
" Christ ; and as we offer supplications to the Father, so do we also
«* to the Son ; and as we offer thanksgivings to God, so do we offer
•' thanksgivings to our Saviour. For the holy scripture teaches
" us, that the same honour is to be given to both, that is, to God
** the Father and the Son, when it .says, that they may honour the
*' Son, as they honour the Father.^' Orig. Com. in Rom. lo. lib,
8. p. 478.
Dr. Clarke paraphrases the passage, that " It is the will of God
" the Father that the Son should be honoured with the same faith
" and obedience which he requires to be paid to himself."
Grotius remarks on it, " That the power of the Son being
" known, men might worship and reverence him — Christ secretly
" shews how closely he is united to the Father ; for God does not
*' give his honour to any separate from himself."
* John 14. 14. 'Mat. 18. 20.
DOCTRINE OF THE TRINITY. 249
234.* On the strength of these assurances St. John says.
And this is the confidence that we have in him^ that
if we ask any thing according to his willj he heareth
us. And if we know that he hear usy whatsoever
we asky we know that we have the petitions y that we
desired of him.*
^2^* Again: — Arise and be baptizedy and wash away
thy sinsy calling on the name of the Lord.
Acts 22. 16.
St. Chrysostom observes upon these words,
that by them Ananias " shews that Christ
** was God, because it is not lawful to invoke
" any besides God." See Whitby on the place.
Socinus was a strenuous advocate for the in-
vocation of Christ. He says, that " to deny
" invocation to him, is not a simple error, or
" a mere mistake, but a most filthy and per-
" nicious error ; an error that leads to Judaism,
" and is in effect the denying of Christ; — that it
*^ tends to Epicurism and Atheism."
Smalcius, another Socinian, says, *^ that they
" are no Christians who refuse giving divine
" worship to Christ." Stillingfleet on the Tri-
nity, p. 1 50.
• According to the same elder Socinian writers,
Christ, after his resurrection, reigned over all
nature, and became the object of religious wor-
I i ship.
♦ I John 5. 14, 15. " Nothing can shew," says an able writer,
*' more clearly and expressly than these passages, that Christ is
** the proper object of our prayers, and that he was so considered
** by St. John. They serve too as a collateral proof of our Savi-
*' our's declaration of his divinity. For nothing less than God can
" be the proper object of bur adorations ; therefore, when Christ
*♦ assures us, that he will be present to all our supplications, and
** that he will perform our petitions, he encourages and directs us
" to address our prayers to him, as well as to the Father; and
" therefore, declares himself God, as unequivocally as by any
** appellation the most expressive of divinity."
Burgess's Sermon on the Divinity of Christ, p. 4'«
250 AN APOLOGY FOR THE
ship. " Christ is placed at the right hand of
" God in heaven, and is adored even by the
" angels."
" He hath received all power in heaven and
" in earth ; and all things, God alone excepted,
" are put under his feet." '
2^6.* That at the name of Jesus every knee should
BOW, * of things in heaven, and things in earth,
and things under the earth ; and that every tongue
should confess, that Jesus Christ is Lord^ to the
glory of God the Father. '
237.* And again: — When he hringeth in the First -be-
gotten into the world he saithy And let all the
angels of God worship him.
Now, these fjve passages seem, at least, to enjoin the
worship of Jesus Christ, not only upon all human
beings, who expect salvation from him, ' but even upon
all
5 Cata. Ecclesl. Polonicarum, sect. 4. See also Price's Sermons,
p. 150.
" The foreign Soclnians deny any to be Chnstians who refuse
" divine adoration and invocation to Christ. Hence they have ex-
" eluded all our English Unitarians, as the Socinians here call them-
" selves, from being Christians, who deny this to Christ."
See Leslie's Short and Easy Method with the Jews, and the
Racov. cat. sect. 6. c. 1. • • r t
« Minutius Felix, when speaking of the worshipping of Jesus
Christ and his cross, whom the Heathen denominated a criminal,
says, *' You strangely err from the way of truth, when you ima-
*' gine, either that a criminal can deserve to be taken for a Deity,
*' or that a mere man can possibly be a God."
Octavius. Sect. 29.
' Phil. 2. 10, II. " Heb. I. 6.
9 We have the same kind of commands for the worship of Jesus
Christ in some of the writers who immediately followed the Apos-
tles. Ignatius says to the church of Rome — " Pray to Christ for
«* me, that by the beasts I may be found a sacrifice to God."
And to the church of Smyrna he has this declaration—*' If Jesus
«' Christ shall make me worthy by your prayer."— The justly cele-
brated Origen has spoken pretty much at large upon the worship of
our blessed Saviour, and vindicated it from the cavils of Celsus.
" Therefore," says he, " we worship the Father of truth, and
■** the Son, who is the truth, two things in personal subsistence, but
DOCTRINE OF THE TRINITY. 251
all the heavenly host of angels and archangels. But,
lest we should by any means mistake their meaning,
and suppose they command us to worship the Saviour
of mankind, when they really do not, let us further
enquire, from the practice of the apostles and first
Christians themselves, how they understood them. If
they have left us any clear and satisfactory evidence of
their own conduct respecting the worship of Jesus
Christ, this must be final and conclusive. We can go
no farther. We must either submit our judgments and
practice to their decisions, or form a religion for our-
selves, and remain in a state of infidelity.
238.* First then, dying Stephen prayed to the Lord
Jesus Christ — Lord Jesus, receive my spirit!
239.* Lord, lay not this sin to their charge ! *
240.* St. Paul prayed to the Lord Jesus Christ three
times upon one occasion : — Lest I should be
exalted above measure through the abundance of the
revelationsy there was given to me a thorn in the
fleshy the messenger of Satan to buffet me. For this
thing I besought the Lord thrice, that it
might depart from me. And he said unto me. My
I i 2 grace
'* one in agreement, and consent, and identity of will : so that who-
** ever sees the Son, who is the brightness of the glory of God,
*' and the express image of his person, sees God in him, as being
** the true image of God. Now Celsus imagines, that because to-
" gether with God we worship his Son, it follows upon our own
*' principles, &c. — We worship one God, and his only Son, and
*' Word, and Image, with supplications and prayers to the utmost
** of our power, oft'ering our prayers to God over all by his only-
** begotten Son ; to whom we first present them, beseeching him,
*' who is the propitiation for our sins, as our High Priest, to offer
** our prayers, and sacrifices, and intercessions to God the Lord of
** all things. Therefore our faith relies only upon God, by his Son,
** who confirms it in us. — We worship the Father whilst we admire
** and adore the Son, who is his Wo*d, and Wisdom, and Truth,
** and Righteousness.
See Bingham's Antiquities, book 13. ch. z. p. 47.
• Acts 7. 59, 60. Bishop Burnet on the Articles, p. 48. justly
observes, that, " Stephen here nuonhips Chrift, in the very same
2S2 AN APOLOGY FOR THE •
grace is sufficient for thee ; for my strength is made
perfect in weakness. *
241.* And it came to pasSy that when I was come again
to Jerusalem^ even while I prayed in the temple, I
was in a trance, and saw him saying unto me.
Make haste, and get thee quickly out of Jerusalem ;
for they will not receive thy testimony concerning me.
jind I saidy Lord, they know that I imprisoned,
and beat in every synagogue them that believed on
THEE. And when the blood of thy martyr Stephen
was shed, I also was standing by, and consenting un-
to his death, and kept the raiment of them that slew
him. And he said unto me. Depart : for I will
send thee far hence unto the Gentiles.
Here is an undoubted example of direct prayer to the
Lord Jesus, after he had left our world, and had been
in glory for a considerable time.
242.* He that in righteousness, peace, and joy in the Holy
Ghost SERVETH Christ is acceptable to God, and
approved of men. Rom. 14. 17, 18. Does not
this expression imply religious adoration to Christ .?
243.* Servants, be obedient to them that are your masters
according to the flesh, with fear and trembling, in
singleness of y cur heart, as unto Christ : not zvith
eye-service, as men-pleasers, but as the servants
of
•' manner in which Christ had but a little while before ^worshipped
" his Father on the cross." Doddridge on the place. — The Bishop
adds, " From this it is evident, that if Christ was not the true
** God, and equal to the Father, then this protomartyr died in two
*' acts that seem not only idolatrous, but also blasp'iti'.ious ; since
*' he worshipped Christ in the same acts in which Chrii; aad wor-
** shipped his Father."
And Dr. Jortin observes vjpon this passage, that Schlictingius,
and other Socinians, allow that this is a prayer dedicated to Jesus
Christ. See his Sermons vol. 4. p. 218.
*2 Cor. 12. 7, 8, 9. See Clarke's Scripture Doctrine on this
passage, where he thinks it is applied to Clirist.
DOCTRINE OF THE TRINITY. 253
OF Christ, doing service, as to the Lord,
and not to men : knowing that zvhatsoever good
thing any man doeth, the same shall he receive of
THE Lord, whether he be bond or free. Ep. 6.
5 — 8. In a similar passage in the epistle to the
Colossians he adds, For ye serve the Lord Christ.
Col, 3. 24. All that I mean to infer from these
two scriptures, is, that Christ is the Lord of the
consciences of men, and entitled to the reliQ;lo'Js
homage of his servants.
244.* I THANK Christ Jesus our Lord who hath
enabled me^ for that be counted me faithfuU putting
me into the ministry, i Tim. i. 12. This seems
plainly to be a form of thanksgiving to our
blessed Saviour.
245.* Now OUR Lord Jesus Christ himself, and
God even our Father, vcho hath loved us, and hath
given us everlasting consolation, and good hope
through grace, comfort your hearts, and stablish
you in every good ivord and work. 1 Thcs. 2. 16,
17. If the latter is a prayer to God the Father,
the former is a prayer to our Lord Jesus Christ.
The writings of this Apostle do indeed abound with
prayers to Jesus Christ as well as the Father : —
246.* Grace to you and peace from — the- Lord Jesus
Christ. ^
247.* T^'he grace of our Lord Jesus Christ be -with
you. Anicn. *
248.* '^he grace of our Lord Jesus Christ be with
you all. Amen, ^
In short; this Apostle, in the course of his fourteen
Epistles, repeats these, or such like prayers to Jesus
Christ upwards of twenty times. Three times also he
plainly calls Christ to witness tlie truth of what he said,
'Rom. I. 7.——* Rom. i6. 20. 'Rom. 16. 24.
254 AN APOLOGY FOR THE
which surely he would not have done, unless he had
believed hun to be omniscient, and so a proper object
of prayer. Several times, moreover, he offers up
prayers and praises to the Lord, in a way which leaves
it doubtful whether he meant the Father, or the Son :
Yet once, at least, he seems to have ascribed glory to
the Son :
249** The Lord shall deliver me from every evil work,
and will preserve me unto his heavenly kingdom:
to whom be] glory for ever and ever.
Amen, i Tim. 4. i8.
250.* St. Peter opens his ministry with prayer, and
closes it with praise, to Jesus Christ: — Thou
Lord, * said he on the former occasion, which
KNOWEST the HEARTS OF ALL MEN, sheW
whether of these tzvo thou hast chosen. "
251.* And on the latter. Grow in grace, and in the
knozvledge of our Lord and Saviour Jesus
Christ: to whom be glory both now and
forever. Amen.^
252.* St. John also has some ascriptions of praise to
the Redeemer similar to several of those which
are gone before : — Grace be zvith you, mercy and
peace from the Lord Jesus Christ, the Son
of the Father. ®
253.* Again : — Grace be unto you and peace-^from
Jesus Christ, zvho is the faithful witness, '
254.* Again : — Come, Lord Jesus. *
^SS* Again: — The grace of our Lord Jesus Christ
be with you all. Amen, '
And
• Several of these passages I have Introduced on a former
occasion, and may do the same again, but as every introduc-
tion is with a view somewhat different, I trust the reader will
pardon the repetition.
' Acts 1. 24, 25. * 2 Pet. 3. 18. ' 2 John 3,
■ Rev. I. 5. * Rev, 22. 20, 3 r^v, 22, 21.
DOCTRINE OF THE TRINITY. 255
256.* And again : — Unto him that loved uSy and washed
us from our sins in his own blood, and hath
made us kings and priests unto God and his Father,
TO HIM BE GLORY and DOMINION forcvcr and
ever. Amen. *
After the religious homage which these several ad-
dresses present to the Lord Jesus Christ, it may be
observed, that, all the apostles worshipped the Son
of God at one and the same time j not, to be sure, as
the Father himself, but as the Son of the Father:
257.* And Jesus led the apostles out as far as Bethany,
and he lifted up his hands and blessed them. And
it came to pass, zvhile he blessed them, he was
parted from them, and carried up into heaven. —
And THEY WORSHIPPED HIM, and returned to
Jerusalem with great joy. '
But it is by no means necessary that we should
prove the worship of our blessed Saviour to have been
the practice of the apostles by an induction of particu-
lars j for it is as clear as any thing well can be, that this
was the common practice of all Christians ; and the
very badge of their belonging to Christ. The fol-
lowing scriptures will justify these assertions : —
258.* To hind all that call on thy name. *
259.* Destroyed them who called on this name. '
260.* Follow righteousness, faith, charity, peace, with
THEM
♦ Rev. I. 5, 6.
' Luke 24. 50 — 52. " We read of many persons, who, when
*' Christ was upon earth, falling down upon their faces, and
*' worshipping him, were never checked or reproved for so doing,
*• as John was, when he offered to worship the angel, and Cornelius,
" when he made the same offer to St. Peter."
Home's sixteen sermons, p. i76«
"Acts 9. 14. 7 Acts 9. 21,
258 AN APOLOGY FOR THE
THEM THAT CALL ON THE LoRD OUt of a pUYe
heart. *
a6i.* i:'hc SAME Lord over all is rich unto all that
CALL Upon him. For zvho soever shall call on
the name of the Lord ' shall be saved. How then
shall
* 2 Tim. 2. 22. "Some critics tell us that the phrase fxiHa-
** KsfJi^evoi TO ovOjj.a X^igrs, (tailing upon the name of CJjrtst, is to
" be taken passively, as denoting those who were named by the name
" of Christ, or who were called Christians. But this cannot be.
** The name, Christian, was not known in the world, till sometime
*♦ after St. Paul's conversion, when, as St. Luke expressly informs
*' us, the disciples n.vere called Christians first at Antioch ; whereas,
" before that time, they were distinguished by the title of fx/H:z-
*' KsiJievci TO ovcixcc Y.oigr 8, ^hose ivho called on the name of Christ,
" Besides that exi'/.aKsjj.svoi, when followed by an accusative case,
** always, signifies to in-uoke, or nvorship, except only where it sig-
** nifies to appeal to. Thus, The same Lord is rich to all ^ho call
*' upon him— for nxihosoe^uer shall call on the name of the Lord shall
" be sailed. — Saul is bidden to tjoash anxiay his sins, calling on the
•' name of the Lord.' — And Origen, who must have understood the
** import and force of a Greek participle, at least as well as any
" modern critic, commenting on one of the above cited passages,
** says. The Apostle in these Words, declares him to be God,
** whose name was called upon." Com. in Rom. 10. lib. 8.
" The argument, therefore, deduced from this expression, we may
•' venture to say, stands good ; nor can it admit of any farther
•' reply, or evasion."
Home's* Sixteen Sermons, p. 172, 173.
' Porphyry, an infidel and an enemy of Christ and of all Chris-
tians, who lived in the third century, acknowledges, that " after
** Christ was worshipped, no body experienced any public benefit
" from the Gods." Euseb. Pr^p. lib. 5. cap. 3.
" We find Christ worshipped as Lord, throughout the most dis-
** tart countries of the world." Grotius de Verit. lib. 2. sect. 2.
'* Tacitus and others attest, that very many were punished, be-
" cause they professed the nvorship of Christ.'* Ibid. lib. 2. sect. 3.
The same very learned man observes still farther, that *' there
** were always very many amongst the worshippers of Christ, who
" were men of good judgment, and of no small learning." Ibid,
sect. 4.
" If Christ is only a man," says Novatian, " how is he every
** where present to those who call upon him, since this is not
" the nature of man but of God, that he can be present in
" every place. — If Christ is only a man, why does man in-
DOCTRINE OF THE TRINITY. 257
shall they call on him in whom they have not
believed ? *
This scripture, as Dr. Whitby well remarks
upon it, presents us with a double argument
in favour of our Lord's divinity. First, it applies
to him^ what by the prophet Joel is spoken of
Jehovah ; secondly, it affirms him to be the
object of religious adoration.
^62.* Unto the church of God which is at Corinthy to
them that are sanctified in Christ JesuSy called to
be saintSy with all that in every place call
UPON THE NAME OF JeSUS ChRIST OUR LoRD,
BOTH THEIRS AND OURS.*
Nor is the worship of Jesus Christ peculiar to
the church militant : ' for even the church tri-
K k umphant
** voke him in prayer as mediator, since the invocation of a
" man must be considered as ineffectual to the accomplishing
** deliverance and salvation ? If Christ is nothing more than a
** mere man ; why is our hope put in him, seeing cursed is the hope
** that is placed in man ?" De Trinit. cap. 14.
The present Jew " reads how his ancestors saw him, (Jesus
" Christ) adored by the Christians, in the first century ; and he
*' proves it — from the Talmud, wherein are divers relations of
*' R. Eliezer, the great friend of R. Akiba, who lived in the end
" of the first century, and the beginning of the second century, con-
" cerning the gospels, and the public ivorskip rendered to Jesus
" Christ by the Christians.'^'
Allix's Judgment, p. 432.
■ Rom. 10. 12 — 14. '
* I Cor. 1. 2. — Qua: invocatio Christi ? Tert. ad Uxorem, lib.
2. cap. 6.
3 The same practice of praying to Jesus Christ was continued by
the immediate followers of the Apostles, and it appears from various
evidence to have been the common, well known practice among
them. For even Pliny, the Roman, was no stranger to it, since he
tells the Emperor Trajan, that it was the custom of the Christians
*• to sing an hymn to Christ as God" every morning. — Polycarp,
in the introduction to his Epistle to the Philippians, prays that mer-
cy and peace may be " multiplied to them from Almighty God, and
*• from our Lord and Saviour Jesus Christ." — Ignatius to the
Magnesians wishes them " health from God the F'aiher, and our
** Lord Jesus Christ."— In his Epistle to the Romans he sayv
258 AN APOLOGY FOR THE
iimphant is everlastingly exercised in the same
blessed emi^loy : —
26 2>^ And
" Health in our Lord Jesus Christ, our God." — In that to the
church of Smyrna, " HeaUh in the immaculate Spirit, and the
*' Word of God." — Again : — " I glorify Jesus Christ our God,
** who hath given unto you this wisdom." Ibid. — The ciiurch of
Smyrna in her circular Letter to all Christians, prays, that " mercy,
" peace, and love may be multiplied to them from God the Father,
*' and our Lord Jesus Christ." And that we may not take these
salutations for mere good wishes without any thing in them of the
proper nature of prayer, the same church in the same Epistle
saith, " They could not leave Christ and worship any other."
Moreover, Justin Martyr speaks still more clearly, if possible, than
these : ♦' God," says he, " and his only-begotten Son, together
with the Spirit, we worship and adore." And again : — " Next
after the unhegotten and ineffable God, we adore and love him
who is the Word of God ; because that for our sakes he became
man, and was made partaker of our sufferings, that he might
heal us."
And again : — " We know Jesus Christ to be the Son of the
true God, and therefore hold him to be the second in order, and
the prophetic Spirit the third, and that we have good reason for
worshipping in this subordination, I shall shew hereafter."*
Again : — " The leaders of these sects have each, in their differ-
ent ways, taught their followers to blaspheme the Maker of the
universe, and him, who by his prophets he had foretold should
come, Christ, the God of Abraham, Isaac, and Jacob : with
whom we hold no communion, knowing them to be dishonourers
of God and religion, and despisers of the laws : who, acknow-
ledging Jesus in namely only, refuse to pay him divine worship."
Dial, cum Tryp. cd. Thirlb. p. 207.*
Again : — '• The scriptures expressly declare, that Christ was to
* suffer, and is to be worshipped, and is God." Ibid.
Irenasus saith, that " every knee should bow to Christ Jesus, our
' Lord, and God, and Saviour, and King, according to the good
' pleasure of the invisible Father." Lib. i. cap. 2.
Origen again is very express to the same purpose, and even gives
us several of his own prayers to the Son of God : — " We must
* pray," says he, " to the Lord Jesus and the Holy Spirit, that
' he would take away that mist and darkness, which is contracted
' by the filth of our sins, and dims the sight of our souls."" — And
again : — " I must pray to the Lord Jesus, that when I seek, ha
" would grant me to find, and open to me when I knock." — Again :
— " Let us pray from our hearts 10 the Word of God, who is the
■* Justin Martyr's two Apologies, passim.
DOCTRINE OF THE TRINITY. 259
263.* And zvhen Jesus had taken the book, the four hearts
K k 2 and
■ '* Only-begotten of the Father, that reveals hitn to whom he will,
" that he would vouchsafe to reveal these things unto us." — And
again in one of his Homilies he addresses himself to the Savioar in
these words : — " O Lord Jesus, grant that 1 may be found worthy
•' to have some monument of me in thy tabernacle. I could wish
** to offer gold, or silver, or precious stones, with the princes of the
** people : but because these things are above me, let me at least
** be thought worthy to have goats hair in the tabernacle of God,
" only that I may not in all things be found empty and unfruitful."
Bingham's Antiquities, b. 13. c. 2. p. 52.
It may be observed too, that Origen has more than one hundred
homilies which conclude with doxologies to the Son or the Holy
Ghost.
I add farther, that this learned man has spoken expressly upon
this very text of scripture and put its genuine meaning past all
doubt : — " The Jews," says he, " have not believed in Christ, and
" "therefore do not call upon him whom they have not believed,
** Rom. 10. 14. But in the beginning of the epistle which he
•* (Paul) wrote to the Corinthians, where he says. With all 'who,
" in e'very place, call upon the name of Jesus Christ our Lord, both
** theirs arid ours, he pronounces Jesus Christ, whose name is there
" called upon, to be God. If therefore Enos, Gen. 4. 26, and Moles,
*' and Aaron, and Samuel, called upon the Lord, and he heard them
«' ■ — Ps. 99. 6. — without question they called upon the name of
" Christ Jesus. And if to call upon the name of the Lord, and to
** adore God, be one and the fame thing, like as Christ is called
*' upon, Christ also is to be adored ; and as we first of all addrefs
•' our prayers to God the Father, so likewise to the Lord Jesus
" Christ; and as we prefer our petitions to the Father, so likewise
" we prefer cur petitions to the Son : and as we render our thanks-
" giving to God, so we likewise render thanksgiving to our Saviour :
*' for the holy scripture teaches that one honour snail be ascribed
" to both, that is, to God the Father and Son, when it says, that
*' all men should honour the Son e-jen as thty honour the Father. John
" 5. 25. In Epist. ad Rom. lib. 8.
Tertullian, a little before the age of Origen, assures us the
invocation and worship of Christ was the prattice cf all the Christian
world. •* The kingdom and the name cf Christ," says he, " are
•' extended without limits ; he is every where believed in ; he is
" worshipped in all nations ; he reigns every where ; he is every
** where adored ; he is in all places equally ofit-red to the acccpt-
" ance of all ; he is to all a king ; to aii a judge ; to all a God and
" Lord." Adv. Judreos, cap. 7.
St. Cyprian frequently speaks cf the same practice : — " We
*' offer up unceasing thanks to God the Father Abnighty, and to
z69 AN APOLOGY FOR THE
and the four and twenty elders fell down before
THE Lamb J having every one of them harps and
golden vials full of odours .^ which are the prayers of
saints: and they sung a new song^ sayings Thou
art worthy — -for thou wast slain, and hast redeemed
us to God by thy blood — and hast made us unto our
God kings and priests j and we shall reign on the
earth. And I beheld, and I heard the voice of
many angels round about the throne, and the beasts,
and the elders : and the number of them was ten
thousand times ten thousand ; saying with a loud
voice. Worthy is the Lamb that was
SLAIN, TO RECEIVE POWER, AND RICHES,
AND WISDOM, AND STRENGTH AND HONOUR,
AND GLORY, AND BLESSING. And CVCry
creature which is in heaven, and on the earth, and
under the earth, and such as are in the sea, and
all that are in them, heard I, saying. Blessing, and
honour, and glory, and power, be unto him that
sitteth upon the throne, and unto the Lamb
FOREVER AND EVER.*
264.* And again : — Salvation to our God which sitteth
upon the throne, and unto the Lamb. '
Such is the evidence contained in holy scripture for
the religious adoration of our blessed Lord and Saviour.
How
"' his Christ, our Lord, God, and Saviour, for his divine protection
** of the church," Epis. 51.
Again : — " We shall not cease to give thanks to God the Fa-
** ther, and to Christ his Son our Lord." Epis. 61.
Again : — " God the Father," says he, ♦' commanded that his
" Son should be worshipped : and the apostle Paul, mindful of
" the divine command, says accordingly ; God hath exalted him, and
" hath gi'ven him a name ivhich is abo'ue e<very name ; that at the
" name of Jesus e<very knee should boiv, of things in kea-uen, and
** things in earth, and things under the earth. And in the Revela-
*' tion, when John would have worshipped the Angel, he forbad
•' him, saying ; See thou do it 7iot,for I am thy fello'w-ser'vant, and
** of thy brethren ; nucrship the Lord Jesus."
De Bono Patientiae.
*Rcv. 5. 8—13 5 Rev. 7. 10.
DOCTRINE OF THE TRINITY. 261
How it may affect the mind of other readers I cannot
say. To me it appears to contain no less than a
theological demonstration, as we observed before, that
Jesus is entitled to divine honours. And we are told
Socinus himself was so affected with it, that though he
believed the Son of God to be no more than a mere
man, he could scarce consider them as Christians who
with-held adoration from him. He should have gone
two or three steps farther, and concluded, that if
Jesus Christ is entitled to divine honours, then he is
possessed of a divine nature : and if he is possessed of
a divine nature, then he must be ineffably one with his
heavenly Father ; seeing both reason and scripture
declare, there is but one living and true God. This
seems to follow from what the Apostle says. Gal. 4. 8.
For to worship any being as God, that is not bv
NATURE God, is idolatry. Yea, all religious worship
is strictly appropriated to God only : Thou shall worship
the Lord thy God^ and him only shall ihou serve. Mat,
4. 10. Since then the Lord Jesus has been, and is to
be adored, upon the highest authority, we thence infer,
upon the same authority, that he is, though in a man-
ner inconceivable by us, of the same nature and
essence wifh his heavenly Father. ^
• I could wilh the reader would consult what Bishop Burnet has*
said upon the worship of Christ in his exposition of the second o{
the thirty nine articles of the church of England. It appears tQ
me extremely satisfadory.
26? AN APOLOGY FOR THE
PART SECOND.
SECTION VIII.
The divinity of Christ argued from various passages in the writinjj
of St. PduU
IT is now time to proceed to the consideration of
such other passages of the writings of St. Paul, as
have not yet come under our notice. And as all the
epistles of this wonderful man were written within the
compass of the last ten or twelve years of his life, it
will not be necessary to attend scrupulously to the
order of time in which they were composed ; we will
therefore produce them in the order v/hich may be
thought most convenient, and make such observations as
naturally arise in the mind upon the perusal of them*
Not that we undertake to press into this service every
text that might be alledged, but only such as are most
material and prominent. For there is a certain dignity
of sale, with numberless inimitable little touches in the
compositions of all the sacred writers, especially in the
works of David, Isaiah, St. John, and St. Paul, which
every competent reader will easily feel, but which the
most competent cannot so easily explain. In all their
writings and discourses they proceed upon this general
principle, that Jesus was the Son of God, as well as the
Son of man j and though they were not able to illustrate
the full meaning of that mixed character, v/hich he
sustained solely for the salvation of the world, yet
the conviction naturally affected all their language with
a certain peculiarity of phrase, suitable to such high and
exalted conceptions. The pious and learned Christian
sees and feels these fine traits of sentiment, while the
corhmon reader is attentive only to the more obvious
declarations-
DOCTRINE OF THE TRINITY. 263
declarations, which force themselves upon his attention,
as he passes along. It is to these, therefore, we shall
confine our present observations, leaving the reader to
reject or admit them as he judges expedient. Nothing
but truth can stand long, and no man ought to wish
for the establishment of error. Whatever, therefore,
in any of these strictures is not agreeable to the
genuine meaning and intention of God in his word,
I most cordially disavow, even though it should extend
to the subversion of my whole system. — But to proceed.
The passages in the writings of this Apostle, which
most forcibly affect the mind, on the subject of Christ's
higher nature, may be these that follow :
0.6^. In the first chapter of his Epistle to the Romans,
there is a remarkable passage relating to the point
under consideration: — His Son Jesus Christ cur
Lordy zvho was made of the seed of Davidy ac-
cording TO THE FLESH, and declared to be the
Son of God ivith power^ according to the
Spirit of holiness, by the resurrection from the
dead. '
Here is a contrast between the two natures of Christ,
the ttrm flesh denoting his human nature, and the spirit'
of holiness his divine; for the word spirit is used frequent-
ly by the earliest Christian" writers to denote the divine
-nature of Clirisr, ^ And by understanding the passage in
this
' Rom. 1.3, 4. ^ See the testimonies of Grotius, on Mark
2. 8- To which the learned Bishop Bnll has added others, Def.
N. F. p. 19. and brought several texts of scripture to confirm them.
Mark 2. 8. — i Tim. 3. 16. — Heb. 9. 14.. — i Pet. 3. i3. See too
Waterland's Importance of the dodrine of the Holy Trinity, p. 303,
where he produces the sentiments of the Fathers.
Clemens Romanus has a similar distindion : — " From him (Abra-
•• ham) came our Lord Jesus Christ, according to the flesh. From
'* him came the kings, and princes, and rulers in judah." Epis. i.
sect. 32. The distinction made between Christ, and the other
persons mentioned, is remarkable, and strongly implies a difference
in their natures.
i64 AN APOLOGY FOR THE
this manner, the contrast is kept up between flesh and
spirit. — A similar contrast is observable in other pas-
sages of scripture. St. Peter says,
lS6.* Therefore being a prophet, and knowing that God
had sworn with an oath to him, that of the fruit of
his loins, according to the flesh, ' he would raise
Up Christ to sit on his throne. Acts 2. 30. — But
that is the most remarkable in the 9th chapter of
this same Epistle : — ■
267.* Of whom, as concerning the flesh, Christ came, who
is over all, God blessed for ever. Amen. Rom*
9- 5-
This celebrated text is decisive upon the subject of
Christ's divinity, and therefore all possible pains are
taken by the Socinians to evade the force of it. Dr.
Clarke also has tampered with it in the beginning of his
observations upon the passage, but in the close he seems
to grant all again, that the most orthodox can desire. *
Indeed, no honest arts are equal to the business. The
expressions are so full, and the contrast between the
human and divine natures of the Redeemer so strong,
that we must either quite give up the question, or sup-
pose with Dr. Priestley this is one of those many places
where " St. Paul reasons inconclusively !"
268. He
^ " So the Apostle teaches concerning his two natures : Who 'was
'f made,%zy5 he, of the seed of Danjid \ this will be man, and the
*' son of man : ijoho is declared the Son of God according to the Spirit,
*' this will be God, and the Word, the Son of God. We see a double
•' state, not confused, but joined intone person, Jesus, God and
*' man.
Tertul, adv. Prax. cap. 27.
* See Clarke's Scripture Doftrine, p. 75. See also the excellent
observations of Whitby upon the place. Dr. Doddridge says, " I
•' must render, and paraphrase, and improve this memorable text,
*' as a proof of Christ's proper Deity, which, I think, the opposers
" of that doctrine have never been able nor will ever be able to
" answer." See Family Expositor on the place.
Mr. Gilpin in loco, says, *' No criticisms on the original have
DOCTRINE OF THE TRINITY. 265
268.* He that spared not his own Son, but delivered
LI' him
" been able to overthrow its force in proving the divinity of
«' Christ."
" The title of God o-ver all, generally reserved to the Father,
*' yet is applied to the Son too, by all the ante-nicene fathers, as
** well as the post-nicene, in their interpretation of the ninth chap-
** ter of the Romans, and fifth verse ; but still, God off God."
Vide Fiddes's Theol. Specul. vol. 1. p. 383, 384, 385, 399,
423 and 424.
" Never any ancient Christian, interpreter, or expositor, or any
" other writer, did otherwise understand this text, but of Christ ;
** and not only catholics, but even heretics and schismatics, kc.
Dr. Grabe on Whiston's Testimonies, p, 23. — See also Bp. Bull's
Works, vol. 3. p. 944, where he asserts the same thing.
Ignatius seems to allude to this text more than once : — " Our
** God, Jesus Christ," says he, " was, according to the dispensa-
" tion of God, conceived in the womb of Mary, of the seed of
*' David, by the Holy Ghost." Ep. ad Ephes.
Again : — " Gather yourselves together in the love of Jesus
** Christ, who, according to the flesh, is of the race of David, the
** the son man, and the son of God." Ibid.
Irenaeus, speaking of the generation of Jesus Christ, says, that
** he is called God nuith us, lest by any means we should conceive
*' that he was only a man. For the Word ^vas made fiesh, not by
*' the will of man, but by the will of God. Nor should we indeed
" surmise Jesus to have been another, but know him to be one and
" the same God. This very thing Paul has interpreted: — And
** again writing to the Romans concerning Israel, he saith. Whose
*' are the fathers, and of ix-'ham Christ according to the flesh, ixiho is
*« God o^er all blessed foreijer." Adv. Haer. hb. 3. cap. 1 8.
TertuUian says, " Of n.vhom Christ 'who is God over all blessed
*'foreueryage" Adv. Prax. cap. 13.
Again : — Paul also hath called Christ very God ; " Whose are
" the fathers, andoftvbotn Christ according to the flesh ivho is over
*• all God blessed forever.''* Ibid. cap. 15.
St. Cyprian, in his second book against the Jews, produces this
text in proof of the divinity of Christ : — " Whose are the fathers,
*' of 'whom according to tie flesh Christ, -ivho is over all God blessed
*' forever.'' Lib. z. cap. 6.
We have a remarkable testimony of the same kind in the small
treatise of Novatian on the Trinity, which 1 shall produce at some
length : — " Bat if," says he, " when it belongs to God alone to
" know the secrets of the heart, Christ looks into the secrets of the
" heart : But if, when it belongs to God alone to forgive sins, the
" same Christ forgives sins : But if, v/hen it is not the possible act
*♦ of any man to come from heaven^ Christ in his advent descended
266 AN APOLOGY FOR THE
hi?n tip for us alU how shall he not zvith him also
freely give us all things ? *
This wonderful declararipn, like that in the third of
John and sixteenth verse, intimates infinitely more than
can be expressed by any human tongue, and plainly
proceeds upon the supposition, that there^ is something
very peculiar, and far surpassing simple humanity
in
•* from heaven : But if, when no man can utter this sentence, /
•' and my Fattier are one, Christ alone, from a consciousness of his di-
*' vinity, declared it : But if, lastly, the apostle Thomas, when
*• furnished with all the proofs and evidences of the divinity of
** Christ, answering, said unto Christ, My Lord and jnj God : But
** if the apostle Paul too in his writings says, Wiiose are tfje fathers,
*' and of ivJyom, as concerning tloe jlesh, Clorist came% ivho is o-ver alt
*' God blessed fore'ver : But if the same person publishes himself to
** have been constituted an apostle, not of men, neither by man, but
*' by Jesus Christ : But if the same Paul contend for it, that he did
*' not Jearn the gospel from men, neither recei've it by man, but by
*' Jesus Christ ; Christ is worthily God." De Trinit. lib. 13.
Let the Reader who has any remaining doubts on his mind
concerning the authenticity, or application, of this celebrated text,
consult the following authors upon it, in addition to those already
mentioned : — Namely.
Waterland's 8 Sermons, p. 421 — 424.
Stillingfleet on the Trinity, p. 38, 153, and 193.
Marshall's St. Cyprian, p. 33, note.
Knowles's Primitive Christianity, p. 55 and 80.
Dawson on the Logos, p. 38.
Burgh's Sequel, p. 23 — 32.
Mills on the place.
Bull's Defence, p. 78.
Petavius, lib. 2. cap. 9. p. 154.
Pearson on the Creed, p. 132.
Randolph's Vindication of the Doctrine of the Trinity, part
2. p. 16 — 22. And
Gnomon Bengelii in loco.
*Rom. 8. 32. " There is," says Mr. Blackwell, "a great em-
** phasis in the words spared not his own Son, which cannot, with
" any propriety, be applied to any mere man, or most glorious crea-
" ture whatever. His civn Son, is by way of eminence and dis-
*' linction from those who were sons of God by adoption, and the
*' grace of his own natural Son : and the Father not sparing him,
" supposes an antecedent relation of the highest kindness and most
** sacred endearment."
Sacred Classics, vol, i. p. ^^77'
DOCTRINE OF THE TRINITY. 267
in the nature and person of Jesus. ^ Upon the hypothe-
sis that he was a mere man, these two, and, indeed, all
similar declarations, lose the whole of their force and
significance. For what is there so remarkably endear-
ing in the consideration of God's giving up a man like
ourselves to extreme sufferings and disgrace, when he
had already acted in a similar manner, in every instance
where virtuous characters had fallen into the hands of
unreasonable and wicked men ? Or what was there so
condescending in the conduct of our Saviour, when he
knew the infinite reward that was set before him ? But
if Jesus was the real, natural, and proper Son of God,
in a manner no other being ever was or can be, the love
of God in sparing him from his bosom, and the conde-
scension of Christ in leaving the infinite beatitude of
heaven, taking upon him human nature, and dying to
redeem the apostate sons of Adam, are conspicuous, and
the declarations of Jesus and of Paul are inexpressibly
proper, tender, and pathetic.
269.* Had ihey known it they ivoiild not have crucified
the Lord of glory.* i Cor. 2. 8.
If this title of our blessed Saviour be compared with
the title King of glory, in the twenty fourth psalm,
and the description there given, it will appear to be
a name of great weiglit and significancy. The ex-
pression, moreover, implies that he was the Lord of
glory prior to his crucifixion, otherwise the whole force
LI 2 of
3 " God, we find, hath chosen to express the relation, which the
" second person bears to the first, by that of a son to a father.
'* The first person is called the Father, the second the Son of God —
*' tyis onxjti Son — his helo'ved Son — Ins one Son — his •well-helo'ved — hit
*' dear Son — his only-icgotten Son. This title must certainly import
*' something analogous to the relation between an earthly father
** and son ; and the most natural and obvious sense of it denotes
*' an equality of nature."
See this subject treated at large by Dr. Randolph, in his Vindi-
cation of the Doctrine of the Trinity, part 2. p. 10 — 13.
♦ See Waterland's Eight Sermons, p. 232.
26t AN APOLOGY FOR THE
of it vanishes ; or rather, the expression becomes unsuit-
able to the Apostle's argument.
270.* The frst man [is of ihe earthy earthy : the second
man is the Lord from heaven. ' i Cor. 15. 47.
As Adam was originally from the earth, so Christ
was originally from heaven. And his dominion, as well
as origin, is strongly expressed by the Apostle's saying,
The second man is the Lord from Heaven. This
Xt^Xj therefore, according to every fair and probable
construction, leaves us no room to doubt concerning
the pre-existence of our Lord and Saviour Jesus Christ,
and implies at the same time that he was in possession
t)f dominion before he came into the world.
271.* Novo that he ascended^ zvkat is it hit that he also
descended first into the lower parts of the earth ?
He that descended^ is the same also that ascended
up far above all heavens y that he might fill all
things. Ep. 4. 9, 10. The Apostle here asserts
the original pre-existence, and the present im-
mensity of the Saviour of mankind.
272.* If any man love not the 'Lord Jesus Christy let him
be Anathefna, Maranatha. * The manner in which
the
' '* St. Paul calls Jesus Christ the Adam from ahwe ; shewing
** that he followed the notions of the Jews, who call the Sheki-
*' nah, the Adam from above, the heavenly Adam, the Adam
'* blessed, which are the titles that they give only to God."
Allix's Judg. p. 336.
* I Cor. 16. 22. *' Our blessed Lord," says an able vindicator
of his dignity and honour, " hath done great and wonderful things
** for us. U our respect, duty, and gratitude happen, through
** our ignorance and excessive zeal, to rise too high ; this is the
•* overflowing of our good natured qualities, and may seem a piti-
** able failing. But, on the other hand, if we happen to fall short
*• in our regards, there is not only ingratitude, but blasphemy in it.
•' It is degrading, and dethroning our Maker, Preserver, King, and
" Judge i and bringing him down to a level with his aeatures.
DOCTRINE OF THE TRINITY. 269
the Apostle here speaks of the necessity of our
love to Christ, seems to imply his having a claim
to our affection above what any merely human
being can be supposed to have. It intimates
great merit on the part of Christ, and vast obli-
gation on the part of man.
273.* ylll things are of God, who halh reconciled us to
himself by Jesus Christ, and hath given to us the
jninistry of reconciVution ; to wit, that God was
IN Christ, reconciling the world unto himself mi
imputing their trespasses unto them ; and bath
co7nmitted unto us the zvord of reconciliation. Now
/hen we are ambassadors for Christ, as though
God did beseech you by us, we pray you in ChrisC's
stead, be ye reconciled unto God. For he hath
made him to be sin for us, who knezv no sin, that
we might be made the righteousness of God in him. '
This is a very rich and important passage of holy
scripture, and can never be seriously read, without the
most grateful wonder, and affection to those adorable
Persons, who have pitied our ruined state, and graciously
interposed for our salvation. To accomplish this great
purpose
" Besides ; we have many express cautions given us in scripture,
** not to be wanting in our respects and services towards God the
*' Son ; but have no particular cautions against honouring hin^ too
*' much. We know that we ought to honour Ijim even as •we honour
" the Father', which, if it be an ambiguous expression, we are very
** excusable in taking it in the best sense, and interpreting on the
** side of precept. We know that by dishonouring the Son, we
" do, at the same time, dishonour the Father : but we are no where
** told, that the Father will resent it as a dishonour done to himself,
" if we should chance, out of our scrupulous regards to the Father
*' and Son both, to pay the Son more honour than strictly belongs
*' to him. On these and the like considerations (especially when
*' we have so many, and so great appearances of truth, and such
** a cloud of authorities to countenance us in it) the error, if it be
♦' one, seems to be an error on the right hand."
Waterland's Defence of Queries, p. 476, 477.
I2 Cor. 5. 18—21.
270 AN APOLOGV FOR THE
purpose the deity and atonement of Christ seem neces-
sary, and are not obscurely intimated in these words. '
'I'here are several - passages in the writings of the
Apostles which strongly imply some transaction that
took place in behalf of man before the foundation of the
world. In this transaction there seem to have been
more than one person concerned. These surely, from
the whole tenor of scripture, could have been no other
than the Father, the Son, and the Holy Spirit, let their
specific natures be what they may. The passages are
these : —
274.* Whom he did foreknow he also did predestinate to
he conformed to the image of his Son. Rom. 8. 29 :
— The mystery which was kept secret since the world
began. Ibid. 16. 25. — God hath chosen us in Christ
before the foundation cf the world. Ep. i. 14. — The
eternal purpose which God purposed in Christ Jesus.
Ibid. 3. II. — In hope of eternal life^ which God
that cannot lie promised before the world be^an. Tit.
I. 2. — Christ was fore-ordavnedbefore the foundation
of the world:, but was ma?tifest in these last times,
I Pet. I. 20. Compare 2. Tim. i. 9, 10.
From a comparison of these several passages I infer
the prc-existencc of the Son of God, and that he was in
Jbeing before the creation of the vast frame of nature.
If so, Vv'hat comes of the Socinian hypothesis ? '
5.75.* Te know the grace of our Lord Jesus Christy that
THOUGH HE WAS RICH, yct for your sakes he be^
came poor, that ye through his poverty might be made
rich. * The
• See Dr. Whitby on this passage, and Jones on the Trinity,
p. 13, 14.
^ The Rev. Andrew Fuller appears to me to have decided the
question between the Socinian and Orthodox schemes of religion,
with respect to their moral tendency. See his very valuable book
entitled. The Calvinistic and Socinian Systems examined and com-
pared.
* 2 Cor. 8. 9. See Whitby on this passage. — Dr. Price asks— ^
** When did our Lord possess riches ? When did he exchange riches
*' for poverty in order to make us rich ? In this world he was si-
DOCTRINE OF THE TRINITY. 271
The glorious prc-existence of Christ is here strongly-
asserted, according to that other signal text of the same
Apostle }
" ways poor and persecuted." — Origen says, '* Christ Jesus, when
*' he was rich, became poor ; and therefore he chose for a mother,
*' of whom he should be born, a poor woman, and for the place of
** his nativity, a poor town, of which it is said, j^,tJ thou, BethU'
*' hem. Sec." In Levit. cap. 12. 13. horn. 8. ex Erasmi ver-
«* sione, p. 163.
" This passage, is, in my opinion," says Mr. Hawker, " no in-
** considerable argument to prove, that the earliest Christians, and
** in the days of the apostles themselves, were not unbelievers of
*' our Lord's divinity, but orthodox in this great article of our faith.
•* For the apostle writes to the Corinthians with all the confidence
•* of one who was mentioning, not a novel thing, but a truth long
•* since received, and acknowledged. For had this point been at
•* all questionable, or not fully credited, he surely would not have
** said, ya knoiv what they absolutely did not know, had never
•' heard of before, or perhaps denied. A presumptive evidence at
*• least this, that the Corinthians were believers in this important
** doctrine.— 7lt is impossible to reconcile the apostle's expression in
•* this passage even with common sense, upon any other terms
" than the supposition, that he was writing to a body of men who
** were believers in the divinity of Jesus." Sermons, p. 55.
** On the Socinian scheme," says the learned Harwood, " with
•* what propriety can this be predicted of our Lord ? Where and
•* yvhen was our Saviour rich in this world ? His whole history
** contradicts this assertion. On the contrary, he was so poor, that
** he was obliged to work a miracle to satisfy the demands of some
" Jewish collectors. He lived solely upon the beneficence of his
** friends. He had no place whereon to lay his head. To inter-
** pret this of our Lord being rich in miracles, and becoming poor
'** in them at his crucifixion, is such a strange metaphor and mode
•* of diction, as, I believe, was never employed by any writer, and
** such a jejune and forced criticism, as, 1 imagine, was never stu-
** died to explain any author. But on the hypothesis, that our
" Lord enjoyed the most exalted station before his embassy to
** our world, every thing is consistent and natural. In his pre-
*' existent state he was rich in glory, honour, and happiness : with
" a greatness and benevolence of soul, that can never sufficiently
** be extolled, he abdicated all this, and became piior, that we
*' through his poverty might become rich. The Apostle's argument
** to excite the liberality and beneficence of the Corinthians from
" this stupendous act and instance of our Lord's condescension
*' and benevolence, upon this scheme only, is cogent, apposite,
*• and very elegant and persuasive."
Of the Socinian Scheme, p. 45.
272 AN APOLOGY FOR THE
.ran
Apostle ; lPl)Oy be'wg in the form of God^ thought it not
robbery to he equal with God^ but made himself of no repu-
tation^ and took upon him the form of a servant. Te
KNOW, says he, the grace of our Lord Jesus Christ,
The character of Jesus was no new thing to the Cor-
inthians. They were well acquainted with his previ-
ous dignity before he assumed human nature.
276.* TVhen the fulness of time zvas ccr/ie, God sent
FORTH His Son, made of a woman, made under
the lazv, to redeem them that ""jjere -under the lain,
that we might receive the adoption of sons. * Our
Saviour's being made of a woman seems to allude
to his miraculous conception, and the original
promise, that the seed of the woman should bruise
the serpent's head.
277.* The love of Christ, which passeth knowledge.'
Where was the extraordinary love of Christ, if he
existed not before he was born of the Virgin, and had
no nature higher than m^ere humanity? To talk of this
love as surpassing knowledge, is to burlesque itj seeing
many of our fellov/ mortals have displayed equal
affection, with motives infinitely inferior.
278.* Let
* Gal. 4. 4, 5;. " This language is perfectly proper on the
*• supposition of Christ's pre-existence ; but very improper on the
*• contrary supposition : for how could a mere man be otherwise
" made than of a womam ?" Price's Ser. p. 136.
1 observe here, liaving emitted it in the proper place, that the
first verse of the first chapter of this Epistle, implies that our Sa-
viour is more than a mere man : Paid, an apostle of jfesus Christy
»i.* of men, neithtr by man, but by fesus Christ : Jesus Christ, there-
fore, must be something more than, or different from, simple hu-
manity.
^ Ep. 3. 19. In what, according to the Socinian scheme, ** con-
*' sisttd that love of Christ which passes km^jjledge mentioned by St.
*' Paul ; and that scheme of redemption into which he represents
•' angels as stooping to look ? The one is sunk, down into a love which
** men have exercised ; and the other into a scheme for teaching and
*♦ reforming mankind that men could carry on."
Price's Sermons, p. 187.
DOCTRINE OF THE TRINLTV. 273
277.* Let this mind he in yoUf which was also in Christ
Jesus i wbOi being in the form of Gjd, thought
it not robbery to be equal with God / but made
himself of no reputauony and took upon him the form
cf a servant, and was made in the likeness of men :
and being found in fashion as a man, he humbled
himselfy and became obedient unto death, even the
death of the cross. Wherefore God also bath highly
exalted him, and given him a name which is above
every name : that at the name of Jesus every knee
should boWy of things in heaven, and things in earth,
and things under the earth; and that every tongue
should confess, that Jesus Christ is Lord, to the
glory cf God the Father. *
M m In
♦Phil. 2. 5 — II. " I have often considered carefully," says
Dr. Price, " the interpretation which the Socinians give of these
" words ; and the more 1 have considered it, the more confirmed!
" have been in thinking it forced and unnatural. — Indeed the turn
*• and structure of this passage are such, that I find it impossible
*' not to believe, that the humiliation of Christ, which St. Paul
*' had in view, was, not his exchanging one condition on earth for
** another, but his exchanging the glory he had with God before
" the vvor'.d was, for the condition of a man, and leaving that glory
*' to encounter the difficulties cf human life, and to suffer and dip
" on the cross. This was, in truth, an event worthy to be held
*' forth to the admiration of Christians. But if the Apostle means
*• only that Christ, though exalted above others by working mi-
" racles, yet consented to suffer and to die like other men ; if, 1 say,
*' St. Paul means only this, the whole passage is made cold and
" trifling, no more being said of Christ than might have been said
*• of St. Paul himself, or any of the other Apostles."
The excellent Tillotson has explained this important scripture In
a very satisfactory manner : — " That Christ was not only --witt?
" God," says he, " before lie assumed human nature, but also was
" really God, St. Paul tells us, Phil. z. 5, 6, 7, 8. Let this
*• mind be in you, --which loas also in Christ Jesus, ivho being in the
" form of God, «% ap'Jrciy^x.ov )^yy,(7aT0 did ?iot arrogate to himself to be
** equal n.vith God, that is, he made no ostentation of his divinity :
" for this I take to be the meaning of that phrase, both because ic
" is so used by Plutarch, and because it makes the sense much more
*' easy and current, thus, -luho being in the form of God, did not as-
" sume an equality ^jjith God; that is, he did not appear in the glory
** of his divinity, which was hid under a veil of human flesh and
{' infirmity j but he emptied himself , and took upon him ike form of a
2/4 AN APOLOGY FOR THE
In the introduction to this celebrated text, the Apos-
tle is exhorting to unity and brotherly love, with va-
rious other Christian graces, among the most conspicu-
ous of vv'hich, are humility and self-denial. And in
order to prevail with the people to whom he wrote
more effectually, he sets before them the example of
Jesus, shewing them how great he was originally, how
low he condescended for the salvation of mankind, and
what were the happy consequences respecting himself. '
So
** sefvantf and ivas made in the likeness of ?nen, and being found tu
" fashion as a man, or in the habit of a man, he became obedient
*' to the death. Sec. So that if his being made in the likeness and
"fashion of a man does signify, that he was really man by his in-
*' carnation, then surely his being in the form of God, when he
•' took upon him the fashion and likeness of man, and the form of
** a servant or slave, must in all reason signify, that he was really
** God before he became man : for which reason the same Apostle
*' did not doubt to say, that God was manifested in thefesh" Ser.44.
** I have taken the pains to examine nearly all the Fathers of the
** three first centuries, who refer to this text : and now I declare,
*' upon the whole, I have not the smallest doubt remaining upoa
" my mind, that it is justly translated in our English bible."
Burgh's Inquiry, &:c. p. 299. See also p. 9, and 144 — 156.
This being a very important passage of sacred writ I would re-
commend the reader to consult —
Burnet on the Articles, Art. 2. p. 56. Octavo.
Waterland's Eight Sermons, p. 154, &c.
Pearson on the Creed, p. 121, &c.
Waterland's Vindication, &c. p. 14—18.
Knowles's Primitive Christianity, p. 50 — 56.
Gregory's Divine Antidote, p. 77.
Clarke's Scripture Doctrine, p. 155 — 161.
Hawker's Sermons, p. 57 — 60.
Eennet on the Trinity, p. 39 — 89.
Sherlock's Sermons, vol. 4.
Gnomon Bengelii in loco.
Doddridge in loco.
' Dr. Lardner, by far the most learned of Socinians, has four
sermons upon this important text of the Apostle. In the first he
represents the Orthodox view of the Trinity, in the second the
Arian, in the third and fourth his own, which was the Socinian.
Whether his sentiment was right or wrong, it must be allowed he
was a man of an excellent spirit. One cannot help, however, be-
ing surprized,^ that a person of his talents, should be satisfied with
DOCTRINE OF THE TRINITY. 275
So that Jesus Christ is evidently spoken of In these
words as existing in three very different conditions.
He was in the form of Gody and thought it not robbery to be
equal with God. * This was the state he was in before
he took upon him human nature. Yet, he made himself
of no reputationi and took upon him the form of a servant y
M m 2 and
his own interpretations of scripture. Dr. Price has proceeded near-
ly in the same manner in his sermons, only he gives the preference
to the Arian scheme. He first gives us, what he calls, the Chris-
tian doctrine as held by all Christians— then as held by Trinitarians
and Calvinists — and, lastly, as held by Unitarians and Socinians.
* St. Clement has a passage somewhat like unto this of the
Apostle : — " The sceptre of the majesty of God," says he, " our
*• Lord Jesus Christ, came not in the pomp of vain glory and
*' splendid station, although he was able, but he came in lowliness
" of mind." — " If the Lord thus humbled himself, how should wc
" do who have come under the yoke of his grace." Ep. ad Cor.
sect. 16.
St. Barnabas says, " For this end our Lord was content to suffer
*' for our souls, even though he be Lord of the whole earth, to
" whom God said before the formation of the age, Let us make
*' man IN our image after our likeness. Ep. Bar. sect. 5.
To the same purpose Irenasus : — " Being invisible, he took
♦* manhood upon himself and became visible ; being incomprehen-
" sible, he became comprehensible ; and being impassible, he be-
" came passible ; and being the Word, he became man." Adv.
Hzer. lib. 3. cap. 18.
Again : — " To this purpose our Lord, in these latter times, came
♦* to us, not so as he might have come, but so as vve might be
" able to behold him ; for he might have come to us in his own
«' unspeakable glory, but we should not have been able to endure
*' the magnitude of his glory." Ibid. lib. 4. cap. 74.
Clemens Alexandrlnus expresses himself in terms of similar im-
port: — " Now," says he, "the Lord himself it was who spake
*' by Isaiah ; he it was who spoke by the mouth of the Prophets :
** but if you will not believe the Prophets the Lord himself shall
" speak to you, iv/:>o being in the fortn of Gody thought it not robbery
** to be equal -joith God : but the tenderly merciful God, desirous to
** save man, ?nade himself of tto reputation.''^ Cohort, ad Gentes,
p. 8.
I add Tertullian : — The Word is God, who, being in the form of
God, thought it not robbery to be equal with God. De Resur. Christi,
cap. 6. See also Ten. .idv. Prax. cap. 7, and Adv. Marcionemi
lib, 5. cap. 20.
57^ AN APOLOGY FOR THE
and was made in the likeness of men -, and being foundin fashi-
on as a man, he humbled himself, and became chedient unto
death, even the death of the cross. This was the state to
which he humbled himself: in consequence of which
unparalleled condescension, God hath highly exalted him,
in his human nature, and given him a name which is above
every name : that at the name of Jesus every knee should
bow, of things in heaven, and things in earth, and things
tinder the earth -, and that every tongue should confess, that
Jesus Christ is Lord, to the glory of God the Father.' This
is the state of honour and immortality to which his
human nature is exalted, in consequence of the humilia-
tion and condescension of the divine. And these three
conditions of our blessed Saviour are essentially necessary
to the Apostle's argument. Take away any one of
them, and the propriety of the example is destroyed;^
and the force of the argument utterly enervated. If we
take away his natural and original dignity, then there
was no humiliation in becoming manj nor was there
any propriety in God's bestowing upon him a reward so
infinitely superior to every thing he could have deserved.
But if he was by nature the Son of God ; if he was
originally in the forin of God j and then humbled him-
self to the lowest pitch of poverty and distress to earn
salvation for the sons of men, then there was the
strictest propriety and decorum in exalting him to the
head of the universe. '
278* Our conversation is in heaven; from tvhence also
zve look for the Saviour, the Lord Jesus Christ;
ivho shall change our vile body, ■ that it may be
fashioned like unto his glorious body, according to
the
' Compare John 17. 5, and z Cor. 8. 9, with this important
passage, and they will throw light one upon another. No words
tzn more completely subvert the Socinian scheme than these three
scriptures do when thus compared with each other.
DOCTRINE OF THE TRINITY. 17?
the "jcorkwz "Joberehv he is able even to subdue all
things unto himself. '
279*. I can do all things through Christ zvhich strength-;
eneth me. '
In these two passages all the great changes in the na-
tural and moral world are ascribed to the power of
Jesus : the resurrection of all human beings in the
former, and all moral ability to do good or support
evil in the latter : so that, in the opinion of this inspir-
ed Apostle, our blessed Saviour is absolutely clothed
with omnipotence. But this being one of the incom-
municable perfections of the Deity, Jesus Christ, in his
higher nature, must be ineffably one with his alm/ighty
Father, or v/e have two omnipotent beings at the head
of the universe ; which is contrary to the first principles
of natural as well as revealed religion.
280.* By Christ ivere all things created that are in hea-
veny and that are in earthy visible and invisihlcy
''johether they be throneSy or dominionSy or princi-
pal it ieSy or ^powers: all things ivere created by
hiniy and for him : and he is before all things^ and
by him all things consist, *
I belieVe
7 Phil. 3. 20, 21. 5> Phil. 4. 13.
* Col. I, 16, 17. See Whitby on this passage. Dr. Clarke
observes upon it — " Nothing can be more forced and unnatural,
** than the Socinian interpretation of this passage ; who understand
" it figuratively, of the new creation by the gospel." Scripture
Doctrine, p. 80.
Bishop Bull too says, ** If those words of the Apostle must not
*» be understood of a creation properly speaking, 1 should think
*' the scriptures inexplicable, and that nothing certain can be con-
*' eluded from the most express passages of them." Defensiu
Fidei Nicaenae, cap. 1. sec. 15,
It is remarkable that the ancient Arians speak of cur Saviour in
pretty near the same terms that are here used by the Apostle : —
•* Before he made the universe, he was constituted God, and Lord,
y and King, and Creator of all future worlds. By the will and
** command (of his Father) through his own power he made things
** in heaven, and things in earth, visible and invisible, bodies and
278 AN APOLOGY FOR THE
I believe this scripture may be left to speak for itself.
The Being of whom all these great things are predicat-
ed must be divine. To suppose otherwise is to throw
an impenetrable cloud over all language, and to render
the bible the most dangerous book in the world. How
any serious and honest mind can be satisfied with the
Socinian interpretation is hard to conceive. Judgment,
however, belongs not to us. We must therefore leave
each other till the grand decisive day. I have no doubt
God will be better to us than we usually are to one another.
281.* It pleased the Father^ that in him should all ful-
ness dwell. *
282.* In him are hid all the treasures of wisdom and
knoivledge. ^
283.* /// him dwelleth all the fulness of the Godhead
bodily. *
I have
** spirits, and caused them out of nothing to come into being.**
Ser. Arianor. apud August, torn. 8. p. 622.
See too the first book of Irenseus, cap. 19, where he applies this
scripture to the first creation.
A learned writer observes upon this remarkable passage of holy
5cripture, '* that our Lord is represented as the Son of God, not
"»cnly before his incarnation, but antecedently to the creation itself.
** And therefore it is a vain and fruitless attempt for any one to en-
" deavour to account for the title of Son, or only Son, from his im-
" maculate conception, or even from his Messiahship ; both which
■' are confessedly posterior to that Sonship, which St. Paul speaks
** of here ; and from vv'hence it may be again observed, that Son of
*' God and Messiah, though titles belonging to the same person,
*' are not phrases strictly synonymous."
Fiddes's Theo. Spec. voL i. p. 425.
*CoL I. 19. 3 Col. 2. 3.
♦ Col. 2. 9, Dr. Doddridge says upon this last passage, " I
** assuredly believe that as it contains an evident allusion to the
•' Shechinah in which God dwelt, so it ultimately refers to the ador-
** able mystery of the union of the divine and human natures in
** the person of the glorious Emanuel, which makes him such an
*' object of cur hope and confidence, as the most exalted creature,
" with the most glorious endowments could never, of himself, be."
Family Expositor, vol. S- p- 313.
DOCTRINE OF THE TRINITY. 279
I have unked these three declarations of this eloquent
Apostle, because they are all of similar import. And
though none of them expressly say that Christ is God,
yet they predicate such things of him as no merely
human being can be capable of. We may therefore
fairly conclude, even from these three passages thus
compared, that Christ Jesus the Lord is God and man
united in one Mediator for the salvation of the world.
284.* JVithdiit controversy great is the mystery of godli'
ness : God was manifest in the flesh ; justified in
the Spirit ; seen of angels ; preached unto the
Gentiles i believed on in the world ; received up
into glory. '
This is another of those leading passages in the writ-
ings of St. Paul, which speaks unanswerably for the
pre-existence and divinity of our blessed Saviour. We
may cavil with it, and labour to turn it in favour of
whatever system we embrace ; but, after all our best en-
deavours, the pre-existence and divinity of the Re-
deemer will ever recur to the minds of sober and dis-
passionate
Whitby says upon the same verse, Col. 2, 9, quoting the words
of the Ancients, " I conclude, therefore, that the body born of the
** Virgin, receiving the whole fulness of the Godhead bodily, was
*♦ immutably united to the Divinity, and deified ; which made the
*' same person, Jesus Christ, both God and man."
See also Waterland's Eight Sermons, p. 257 — 264. and Fiddss's
Theologia Speculat. vol. i. p. 426, 427.
5 I. Tiiii. 3. 16. Compare Whitby on the place, and Dr.
Clarke's Script, Doct. p. 75. See also an able vindication of the
authenticity of the common reading in l^earson on tne Creed, p.
127. Consult too Stillingfleet on the Trinity, p. 156 — 164;
Knowles's Primitive Christianity, p. 49. and Waterland's Eight
Sermons, p. 262. — For the various readings, see Mills in loco.
The ancient Christian writers abound with language like unto this
of the Apostle. Ignatius says — " Christ was wicn the Father be-
*« fore all ages, and in the end was 'made manilest." Ep. ad Mag.
sect. 6. — " The love of Jesus Christ our God and Saviour." — " la
*♦ our Lord God Jesus Ciirisr."- — " Our God Jesus Christ, now
*• that he is in the Father, doth the vxoit appear." — " God clothed
28o AN APOLOGY FOR THE
paslonate readers. They must suppose, either that St.
Paul is a very absurd writer, or that there is something
truly extraordinary in the character of a person spoken
of in this excellent portion of holy scripture. Nor is ic
necessary they should remain long in doubt concerning
it, if they will only be at the pains to compare it with
similar declarations in the word of God:— Go^ with
us. ^ — The JVord was God. ' — The J^Fordwas madejesht
and dwelt among us : ' — The Life was manifested, and
we have seen it : * — God was in Christ : * — Unto us a
child is born — the mighty God. * — He that was in the
form of God zvas found in the likeness of men. ^ — He
that was God blessed for evermore, was also of the seed
of David according to the flesh ^ * All these expressions
are applicable to no other being, but the Son of God,
and he alone it is, who was manifested in the flesh. *
185.* / have fought a good fight, I have finished my
course, I have kept the faith : henceforth there is
laid up for me a crown of righteousness, which
THE Lord, the righteous judge, shall give
me at that day : and not to me only, but unto all
*' in flesh." — " Permit me to be an imitator of the sufferings of my
" God." — Justin Martyr says, " Christ is called God, and is, and
" will be God." — Dial, cum Try. p. 176. — Tatian his disciple
has it : — " We speak not foolishly, O Greeks, nor do we utter
" trifles, when we declare unto you, that God was born in the form
" of a man." — p. 115. — Origen has a similar declaration, Cont.
Cel. 1. I. p. ^^. — " God," says he, " was seen in a human
** body, for the benefit of our race.
* Mat. I. 23. 7 John i. 1. — ^^ jbid. i. 14. 9 i John
I. 2. '2 Cor. 5. 19. -Is. 9. 6. 3 piiil. 2. 6, 7.
* Rom. 9. 5.
5 Mr. Gilpin in loco saith, " The expression God manifest in the
*' jiesh, is capable, I think, only of one sense."
Bishop Hurd has a good sermon on this text. Which the reader
would do well to consult. " When the scheme of man's redemp-
•* tiort," says he, " was laid, it was not thought fit that an apos-
*' tie, a prophet, a man like ourselves, no, nor an angel or archangel,
" should be the instrument of it ; but that the Word of God, the
*' Son of God, nay God himself, as he is here and elsewhere called,
" should take this momentous office upon him." Vol. 2. p. 333.
DOCTRINE OF THE TRINITY. 281
them also that love his appearing. 1 Tim. 4. 7, 8.
The Lord, the righteous judge, whose appearance
is to be expected, is undoubtedly descriptive of the
character of no other than our blessed Saviour. And
is it possible that a mere man should be the judge
of men and angels? of all the angels that fell from
( heaven, and of all the men that ever lived from the
beginning to the end of time ? No less than the per-
fections of Deity can be adequate to such an undertak-
ing.
286.* Looking for that blessed hope ^ and the glorious ap'
pearing of the great God and our Savi-
our Jesus Christ, "joho gave himself for us. ^
In this passage our Saviour is plainly called the
GREAT God: not thereby meaning, that he is the
Father, neither the same person as the Father ; but that
he is the natural and essential Son of the Father, and
One with him in dominion, power, and glory. Why
too, may not he, who is called God. John i. i;
GREAT God. Rev. 19. 17; mighty God. Is. 9. 6 ;
and God over all blessed forever. Rom. 9. 5 i
be also called the great God in this place ? *
N n
' Tit. 2. 13. See rTammond, Doddridge, and Guise in loco.
* •• It is highly probable," says Whitby, " that Jesus Christ is
*' here stiled the great God. i. Because in the original the
'*• article is prefixed only before the ^rffl/ God, and therefore seems
" to require this constr'JCtion — The appearance of jfesus Christ tha
** great God, and our Sa-viour. 2. Because as God the Father is
*' not said properly to appear ; so the word £xi<Pxveicc never occurs
*' in the New Testament, but when it is applied to Jesus Christ,
*' and to some coming of his. 3. Because Christ is emphatically
** stiied our hope, and the hope of glory. Col. I. 23, and i Tim. i. 1.
** And, lastly, because not only all the ancient Commentators on
" the place do so interpret this text, but the Ante-Nicene Fa-
** thers also : Hippolytus De Antichrist, sect. 64, speaking of
•* the appearance of our God and Saviour Jesus Christ ; and
*♦ Clemens of Alexandria, Admon. ad Gent. p. 5, 6, proving
•* Christ to be both God and man, our Creator, and the author of
?• all our good things from these sfix'j words of St, Paul,"— The
282 AN APOLOGY FOR THE
PART SECOND.
SECTION IX".
The DIVINITY of Christ argued from several passages in the Epistk
to the Hebrews.
aaB9^5e-a«i
THERE is no part of the writings of this Apostle,
which speaks more excellent things of our bles-
sed Saviour, than the first chapter of his most learned
Epistle to the Hebrews. The whole is an admirable
piece of reasonings ^.nd eloquent, at the same time, in
a very high degree. I verily believe, there is not in
the world, a piece of writing equally eloquent and
argumentive, equally persuasive and conclusive. ^ It
has
** same Clemens saith that Christ is "God" — " the great God" —
" and " God over all blessed forever." — See Fleming's Chris-
tolcgy, vol. I. p. 202. — Gill on the Trinity, p. 130. — Clarke on
the Trinity, p. 76. — And especially Waterland's Eight Sermons,
p. 214 — 218.
Archbishop Tillotson observes upon the verse, that ** this cannot
*' be understood of the appearance of two persons, namely, of the
** Father, and his Son Jesus Christ our Saviour ; for then the
" article would have been added to distinguish them, and it would
'♦ not have been j/^/ ccorvj^og i^i^uiv, but y^cii t8 (Twtvj^o? v^jxwv,
*' as if he had said. The appearance of the great God, and of
*' Jesus Christ our Saviour ; when, as according to the propriety
*' of the Greek, the article being wanting, it ought to be rendered
" thus. Looking for the appearing of Jesus Christ the great God and
** our Saviour."
Sermon 184.
' Dr. Priestley has said this Apostle *' often reasons inconclu-
*' sively." It suits the Doctor's hypothesis to destroy the credit of
his writings ; for if St. Paul alnvays reasons condusi'velyt Dr. Priest-
ley often reasons inconclusinjely. The attentive reader, therefore,
will easily discover whence arises the enmity of the Doctor to this
great man and infallible messenger of heaven. I would recommend
him, however, to read carefully over, and compare impartially to-
: DOCTRINE OF THE TRINITY. 283
has been said, because St. Paul's name is neither pre-
fixed nor affixed, according to custom in his other
writings, therefore he is not the author of this Epis-
tle, but either St. Clement, or some other of the
disciples of our Lord. Good reasons, however, may
be given, why it differs, in this respect, from those
which are universally acknowledged to be his : and,
indeed, the Epistle itself, has sufficient internal marks,
of its having been written by this truly great and learn-
ed man. For, without any disparagement of St.
Clement, and other disciples of Jesus Christ, it may
be safely asserted, they were none of them equal to the
composition of such a discourse. We may, I think,
confidently assume, that it is the undoubted v.'ork of the
fiist man in the college of the Apostles.
But, without further introduction, let us proceed
to the examination of this most sublime description of
the person and character of the Son of God, an4
Saviour of men.
287.* God, who at sundjy times, and in divers jnanners,
spake in time past unto the fathers by the Prophet Sy
hath in these last days spoken unto us by his Son» *
It is very evident from what has been already ob-
served, that the Son of God was the person who con-
N n 2 ducted
gether, the most celebrated of the Doctor's treatises, whether on
moral, religious, or polemical subjects, and this Epistle of St. Paul
to the Hebrews, and though he may see abundant reason to admire
the zeal and ingenuity of the good Doctor, yet if he does not dis-
cover a vast superiority both of stile, matter, manner, eloquence,
and solid reasoning, in the composition of the Apostle, he must be
as destitute of taste and judgment, as he is of piety and respect for
the word of God.
^ Heb. I. 1, 2. — "This whole chapter is so replete with terrr.a
" denoting the omnipotence and eternity of Christ, and ascribing
" to him every divine honour, that the sacred writer seems to la-
** bour for expressions to describe the dignity and greatness of his
" person."
Hawker's Sermons, p. 64.
284 AN APOLOGY FOR THE
ducted all the divine dispensations from the beginning
of the v/orld. ' When therefore the Apostle saith, that
God had spoken by the prophets in former ages, and by
his Son in these latter days, we are to understand it of
his speaking to us more clearly, fully, [directly, profes-
sedly, and in human form, he having conducted all the
prior dispensations under the character of an Angel, or
the God of Abraham, Isaac, and Jacob. *
Spoken
• Dr. Jortin tells us, that " all the visible or audible manifestations
'• of God, of which mention is made in the scriptures of tlie Old
*' Testament, seem to have been appearances of the Wotcl cr the
*' Son of God, acting and speaking in his Father's name ; as after
•• the incarniiiion he acted and spake in his own person ; as when he
** appeared to St. Stephen, to St. Paul, and to other saints and
" disciples. In this the ancient Christians, and most of the m.o-
■** derns are agreed." Sermons, vol. 4. p. 218.
Dr. Clarke speaks somewhat more at large. He says, *' It is the
** constant doctrine of all the primitive writers of the church, that
*' every appearance of God the Father in the Old Testament was
*' Christ appearing in the name or person of the Father in the form of
** God, as being tlie image of the invisible God ; Col. I. 15; of him
*' whom no man hath seen at any time ; John i. 18 ; of him whom
" no man hath seen or can see ; i Tim. 6. 16."
Script. Doct. p. 93.
He expresses himself to the same purpose in another part of the
same work. " It is the unanimous opinion of all antiquity," says he,
*' that the Angel, who said, I ajn the God of thy fathers % Acts 7.
" 30, 31, 32, was Christ (the Angel of the co'venant ; Mai. 3. i ;
" the Angel of God^s presence; \s. 63. 9; and in ivhom the name
*' of God was ; Ex. 23. 21 ;) speaking in the name and person
** of the invisible Father. Thus Gen. 16. 10, The angel of the
" Lord said unto her, I ivill multiply thy seed exceedingly . — Again :
" Gen, 31. II, 13, The angel of God spake unto me in a dream
♦' saying, I am the God of Bethel, where — thou vowedst a vow
•' unto me. And chap. 48- 15. facoh blessed Joseph c.;id said;
*' God, before nvhom my fathers Abraham and Isaac did -xualk, the
*' God -ivkichfed me all my life long unto this day, the Jtngel •which
" redeemed me from all enjtl, bless the lads. And Hos. 12. 3, 4,
*' He had po-ixer 'with God ; yea, he had po^wer ever the angel, and
*' prevailed. And Zach. 12. 8, The house of David shall be as
*' God, as the angel of the Lord."
Ibid. p. 105.
' This is the strongest objection I have met with to all the Divine
DOCTRINE OF THE TRINITY. 28J
Spoken unto us by his Son : But lest we should sup-
pose he was a son in the same sense in which all man-
kind are called the sons of God, the Apostle proceeds
to describe his nature, his dignity, and his glory : —
288.* fFbcm
appearances being conducted by the Son of God. The laiu nuat
gi'ven by Moses, hut grace and truth came hy Jesus Christ. Gcd spake
by the prophets in former ages, but by his Son in these latter : How
then do v«e say that Christ appeared on so many occasions before
he was born of the Virgin ? This is a real difilculty, and the best
answei* 1 have seen to it is the following one of Bishop Watson ia
his Collection of Theological Tracts, vol. /. p. 68.
" May we not distinguish," says this learned Prehte, " between
** the Logos as a proxy of Deity, or as personating the glorious
*' majesty of God in the Shcchinah, and in that capacity, by the
** Holy Spirit, inspiring the prophets, and presiding over the an-
** gels at tlie givi'^g of the law ; and the same Logos acting and
*' speaking to us, in his incarnate state, in the capacity of a prophet ?
** In the former capacity he may be considered in relation to God,
** as personating God, or as in the form of God, whose agent he
*» waj under c-oay dispensation which God erected ; and therefore
*' as doing nothing in his own person. For thus, his person vvoul4
** coincide wi'.h that of the supreme God, and is not to be consider^
*' eu as different from him, but as acting in his name and authority.
** In the Ijtier capacity he may be considered in relation to ui,
** and to our salvation by the gospel ; for the accomplishment ot
*« which, he .nooped so far as to take upon him our nature, and,
** not as persorating God, but in quality of a prophet sent from God,
*• to publish among us in his own person, and name, the promise of
*' eternal life.
" And must not this bring us under greater obligations to at.-
** tend t*" him ; and be sufficient to distinguish him as acting io
*' delivering the law, and preaching the Gospel r He that was in the
*' form of God, and represented God, when the law was delivered,
" and who delivered it by the ministry of angels and oi Moses i that
•♦ transcendently glorious person afterwards became a man, and iu
*' his oixin person, and by his cwn ministry, delivered to us the
** gospel. Doth not this, in a very peculiar manner, recommend
•* to us the gospel, and oblige us to attend to its doctrines .'' Hek-
•' 1.1,2. God •~u}ho at sundry titaes, and in divers manners, spake
*' in time past unto the fathers by the prophets, hath in these
*' last days spoken unto us by his Son, &c. God always spake by
*' proxy. And the Apostle might speak as he doth, although i£
*' be true, that our Lord was tne proxy of Deity under the Old
*• Testament dispensation. For the Apostle here considers, net
** who was the proxy of Deity, but by whom be immediately
2?6 AN APOLOGY FOR THE
288.* Whom he hath appointed heir of all things, *
Being his Son by nature, he is constituted the heir
and possessor of the universe in common with his. Fa-
ther.
289.* By whom also he made the worlds.
That Jesus Christ existed before he was born of the
Virgin, and, in conjunction with his Almighty Father,
was the Creator of the world, is the constant language
of the New Testament. Nothing can be more express
than the following declarations : — In the beginning was
the Word, and the Word was with God, and the Word was
Gcd. I^he same was in the beginning with God. ^11
things
•* spake to the fathers in the Jewish church, and to us in the Chris-
" tian church. And the opposition lieth between, not the prox-
*' ies or representatives of Deity, but between the prophets
" in the former dispensation, and the Son of God in the latter.
** By his Son, as his proxy, he spake to the prophets, and by the
" prophets he spake to the Old Testament fathers. But under
" the New Testament his well beloved Son, who before was
" indeed in the form of God, as his proxy, himself became a
" prophet, and in the form of a man spake to us immediately
*• as a prophet.
* Heb. 1. 2. The interpretation of the Socinians, with Whitby's
observation upon it, is worthy of remark : " Christ," say they, " is
" made heir of all things in heaven and earth, yea, of heaven and
'• earth itself; that he is heir and lord of all angels, and of all men
*' living and dead ; that he is absolutely the heir of all things, and
** hath the highest empire and dominion over all angels and men; by
** which words is signified the highest excellency and divinity, and,
** as it were, the unity of Christ with God, though with diversity, in
" that he is his Son and Heir, and received this dominion from ano-
«' ther."
These are the sentiments of Crellius, the celebrated Socinian, with
very little variation.
Whitby remarks upon them : — " I believe it is as impossible to
*' understand how a man should have this empire over all things in
" heaven and earth, and over death itself, and yet be a mere man,
f' as it is to understand any mystery of the Sacred Trinity."
Whitby on the place.
It is but ju5t to observe, that the good Doctor changed his senti-
DOCTRINE OF THE TRINITY. 287
things were made by him ; and without htm was not any
thin^ made that was made. ^ — T^o us there is but one God
the Father^ of whom are all things^ and we in him ; and
one Lord Jesus Christy by whom are all things, and we by
him. * — A'^ain: — God created all things by Jesus Christ. '
A9;ain : — By Christ were all things created that are tH
heaven, and that are in earth, visible and invisible, whether
they be thrones, or dominions, or principalities, or powsrs :
all things were created by him and for him ; and by him all
thinvs consist.^ — Again, in the passage before usj By
whom God made the worlds, or constituted the ages. — >
And again in. the tenth verse of this same chapter;
7hou, Lord, in the beginning hast laid the foundation of the
earth, and the heavens are the works of thine hands. ' St.
Peter also is very satisfactory upon the same subject : —
For this they ivillingly are ignorant of, that by the word of
God the heavens were of old, and the earth standing out of
the water and in the water. ' These seven passages, when
considered in their context, and compared one with
another, render it as clear as any thing well can be, that
Jesus Christ was, with his Father, the Creator of the
world. If this is not a certain, and infallible conclu-
sion, I am clearly of opinion, it is utterly in vain, to at-
tempt to prove any proposition whatever from the word
of God. We may infer, therefore, with all the as-
surance
ments before he died, and wrote several things on the Arlan side of
the question.
^ John I. 1,2, 3. — ♦ I Cor. 8. 6.
5 Ep. 3. 9 — Dr. Price says, " The creation of the world by Jesus
** Christ is a fact that raises our ideas of his pre-existent dignity
" higher than any thing else that is said of him in the New Tejta-
*■' ment."
Sermons, p. 142.
« Col. I. 16, 17. 'Heb. I. 10.
• 2 Pet. 3. 5. Dr. Whitby says upon this declaration of St.
Paul, By luhom also he made the 'vjorlds, that this was the doctrine of
all the primitive Fathers from the beginning, as well as of all the
Commentators on this text. See his notes upon it.
2S8 AM APOLOGY FOR THE
surance of conviction and demonstration, that the Son
of God was the Creator of the world. *
290.* IVho being the hrighlttess cf his glory.
After having ranked Jesus Christ above all the an-
cient prophets, telling us, that he was the Son of God,
the Heir of all things, the Constitutor of the ages, and
the Creator of the universe, he proceeds still farther^
and attempts to describe his natural and essential glory.
Language, however, seems to fail him, and he recurS
to exprtflions taken from those who have gone before
him in the same province, but which are extremely
difficult either to explain or understand. The Son^ says he,
is
5 Dr. Clarke says, "The Soclnian ip.terpretation of these words—
*' All things 'were made by ^//;;— that the new creation was made
*' by him, or ail things relating to the dispensation of the gospel
" were done by him, is extremely forced and unnatural." Scripture
Doctrine, p. 79.
The reader will not be sorry, perhaps, to see here the opinions of
se\'eral of the Successors of the Apostles t — St. Barnabas declares,
that Christ is " the Lord of the world, the Maker of the sun, the
** person by whom, and to whom are all things."- Justin Mar-
tyr says, *' He is the Word by which the heaven, the earth, and
• < every creature was mad^, by whom God at the beginning made
*' and ordained all things, nan^ely, the heavens and the earth, and by
" whom he will renew them." — This Irepjeus delivers as the rule
of faith contained in the scripture. Some of his declarations, for
he repeats the same thing many times over, are these : — " There is
*♦ one Almighty God who built, fitted, and made all things out of
•' nothing by his Word. — Many barbarous nations, who held the
•* ancient tradition, did believe in one God, the Maker of heaven
<* and earth, and of all things therein, by Jesus Christ, the Son of
" God."
Athenagoras says, •* Our doctrine celebrates one God the Creator
*• of all things, who made all things by Jesus Christ, from whom,
*' and by whom all things were made."
See much more to the same purpose in Whiiby on the place.—
Consult also —
Waterland's Eight Sermons, p. 48, 100 and 108.
Waterland's Vindication, p. 23, 188, &c.
Stillingfleet on the Trinity, p. 38, 122, &c. and i63, &C»
Fiddes's Theologia Spec. vol. i. p. 402, 403.
Randolph's Vindication, &c. p. 12, 13.
Clarke's Scrip. Doct. p. 118, 264, &c. aad 282, &;c.
DOCTRINE OF THE TRINITY. agp
u the brightness of his Father s glory : * the resplendence,
the shining forth, the beam, the effijlgent ray of his
glory. All these expressions have been used by learned
mtn to explain the Apostle's meaning, and to convey
some idea of the infinite brightness and splendor of his
nature. The ancient Jews, from whom St. Paul copied,
had recourse to similar language, when they wanted to
describe the nature of Wisdom, which was no other with
them than the Son of God. For the Book of Wisdom
says of her, that " she is an efflux of the sincere glciry of
" the Almighty, and the splendor of eternal light." *
And the learned Philo saith of the Logos, that " he is
" the most illustrious and splendid light of the invisible
" and highest God."' — Plotinus informs us, that
*« he is a light streaming forth from God, even as
*' bri<j;htness doth from the sun." He calls him " the
" Son of God," and says, that " being the Word of
" God, and the Image of God, he is inseparably con-
" joined with him." *
Som.eof the Christian fathers suppose, that this figu-
rative expression of the Apostle is taken from the ma-
terial sun. Hence Justin Martyr saith, " The Son
" proceedeth from the Father, as the light of the sun
" in the firmament from its own body, without any di-
*' vision or separation from it." * Others say, " He
** proceedeth, as fire is kindled from fire, without the
" diminution of the fire that kindled it, or as one torch
" is lighted from another." * Accordingly the creed
called Nicene expresses the procession of the Son from-
* O o the
* Dionysius Alexandnnus says, that •' Christ is the splendor of
*' the eternal light, and he himself is altogether eternal : for as the
'* light always exists, so it is manifest the splendor must always ex-
*' ist." Apud Athanas. de sent. Dionys. p. 253. See Water-
land's Vindication, p. 21.
* Ch. 7. 25, 26. ' De Somn. p. 448.
* For other expressions of a similar kind see the fifth part of this
Apology, and Scott's Christian Life, vol. 5. p. 137, 138.
' Dial, with Trypho, p. 358.——' Taiian and Tertullian.
29© AN APOLOGY FOR THE
the Father by saying, that he is, " God off God, Light
" off Light, very God off very God."
291.* The Apostle goes still farther; The Son is the
express image of the Father' s person.
On other occasions he calls Christ the image of God, ^
and the image of the invi:iible God:* but here he is
called, the express image of his person :* the impression,
the representation of his subsistence, or the full de-
lineation of his person. In this passage as well as
the former the Apostle had in his eye the expressi-
ons which occur in the Jewish authors who preceded him :
for Wisdom is called again, " the unspotted mirror of
" the power of God, and the image of his goodnefs.'* *
And Philo saith too, that " the Logos is the eternal
*•■ image of God, by which the whole world was
" made." * Nay, he uses the very same expression,
when speaking of the Son of God, which die Apostle
here doth, saying, " He is the charafler," the express
image, " of God," answering to his Father's person, as
the impression made upon wax by a seal, answers to the
seal by which it is made. And no being, I think, can
make any such high pretensions as these, but one that
is truly and properly divine.
The
' 2 Cor. 4. 4. ' Col. 1. 15.
• *• If he be the image of the Invisible, the image itself must be
** invisible too. I will be bold to add, that since he is the resem-
** blance of his Father, there could not have been a time when he
*' was not." Origan apud Athan. taken from Dr. Waterland's
Defence of some Queries, p. 20. The learned Doctor observes
in the place, that Origen goes on to argue, that since God is lights
and Christ he A.'KuvyuaiiUj or shining forth of that light, quoting
this text, that they could never have been separate one from the
other, but must have been co-eternal. '
» Wisdom, ch. 7. 26.
* De Monar. p. 363 and De Ccn. Ling. p. 267.
*De Agricult. liber 2,
DOCTRINE OF THE TRINITY. 291
. The Apostle proceeds still further in his description
of the Son of God. Having described his eternal divi-
nity, and represented him as the Creator of the world,
he then tells us, that
1^1.* He upholds all things hy the wcrd ofhispoirer.
This is an expression similar to that of the same
Apostle in his Epistle to the Coloflians, where it is said,
He is before all things y and by him all things consist. But
then, what a contrast is here ? The Son of God — the
HhlR of all things THE CONSTITUTOR OF THE
AGES THE BRIGHTNESS OF HIS FaTHER's GLORY
THE EXPRESS IMAGE OF HIS PERSON AND THE SUS-
TAINER OF THE UNIVERSE BECAME AN ATONING
SACRIFICE FOR THE SINS OF THAT WORLD WHICH HIS
OWN HANDS HAD MADE :
1^2'* For by himself he purged cur sins. *
Amazing condescension ! grace unknown ! After the
O o 2 Lamb
' The ingenious Mr. Gilpin observes upon the 1 8th verse of the
10th chapter of this Epistle, '• that whoever examines seriously St.
" Paul's application of the Jewish rites of atonement, to the death
•' of Christ, in several parts of this Epistle, must either, I think,
" deny the authenticity of these passages, or believe the doctrine
" of the atonement."
Bishop Burnet has treated of the doctrine of atonement in his
Exposition of the thirty nine Articles, art. 2. p. 65 — 68, octavo,
with his usual perspicuity, and Bishop Butler in his Analogy, part 2.
ch. 5. has shewn, that it is perfectly reasonable, and agreeable to
the common course of nature. Grotius's book on the same subject
is decisive. — It has been observed on the 26 page of this Apology,
that Grotius has been claimed by the Sccinians as favouring their
opinions. Several of his expositions of the New Testament, it
must be allowed, are much the same with theirs; and, it is remark-
able, that persons of very different sentiments have considered
him as friendly to their several opinions. The fact is, I supf >se,
that he was of different sentiments at different periods of his life,
as many other good men have been. See, however, a satisfactory
vindication of this great man from Socinianism, in the 6th book oi
Kjs Life written by M. De Burigny.
»9« AN APOLOGY FOR THE
Lamb of God had for this purpose been slain, and the
atonement made and accepted, which was fully mani-
fested to the world by the resurrection of Jesus Christ
from the dead, he sat down on the right-hand of the
majesty on high, in his glorified human nature, in place
and dignity infinitely superior to the hig!iest archangel
in the kingdom of heaven: yea, as much superior as
God's only-begotten Son, who must be of the same
nature with himself, is superior to the work of his own
hands :
294. Being made so much better than the angels, as he
hath by inheritance obtained a more excellent name
than they.
Such is the account, which is here given of the Son
of the Highest! I don't exaggerate the matter when
I say, that human language wants terms to convey ideas
of a more exalted kind. What could have been said to
elevate his character that is not said ? We know of no-
thing higher, nothing greater, nothing better, nothing
more sublime than this description. The Son is every
thing, but the Father, the original and fountain of
Deity. And that he could not be, because he is the
Son. Every thing else he is which implies equality.
He is — give me leave to repeat the glorious declarations
— he is — THE Son of God — the heir of all things
" — the constitutor of the ages — the brightness
OF HIS Father's glory — the express image of his
PERSON the SUSTAINER OF THE UNIVERSE. And,
having assumed human nature in the womb of the
Virgin, he lived a proper time in the world, and then
died to PURCHASE REDEMPTION FOR THE SOULS
WHICH HE HAD MADE.
From all these considerations united, it is very evi-
dent we cannot think of our blessed Saviour too highly,
love him too intensely, or expect too much from him. ♦
295.* And,
* There was a valuable discourse published in the year 1794*
DOCTRINE OF THE TRINITY. 293
295.* Andy Thouy Lord, in the beginning hast laid the
foundation of the earth; and the heavens are the
works of thine hands. 'They shall -perish, but thou
remainest\ and they all shall wax eld as doth a
garment; and as a vesture shalt thou fold them up,
and they shall be changed : but thou art the samey
and thy years shall not fail. '
These
entitled a Demonstration of the true and eternal Divinity of our
Lord Jesus Christ, in opposition to the attacks of tlie present age,
which obtained the gold medal of the Hague Society. It was
written by the learned Dutchman Dr. Dionysius Van De Wynpersse,
professor of Mathematics and Astronomy at Leyden. He divides
the whole into twenty one sections, in which, among other matters,
he considers — the divine names of Christ — the divine properties —
the divine works — and the divine honour. He afterwards considers
him as the author of our salvation — and the propitiation for our sins.
The twelfth section is the relation of Christ to his church — tlien,
the authority of Christ over all God's ambassadors — Christ the
spirit of ancient prophecy — the divinity of Christ the power of the
gospel — the coming of Christ to judgment — the adoration of Christ
— the rejection of Christ — the relation of Christ to God tne Father —
the relation of Christ to the Holy Spirit — the conclusion. — The
nature of the treatise will be seen from these particulars. Jt is
called a Demonstration : and, indeed, so it is, as far as religious
subjects are capable of this kind of evidence. Scripture being judge,
it admits of no conclusive answer.
5 Heb. I. 10, II, 12. See Whitby on the place, and Waterland's
Eight Sermons, p. 250. The same learned Author vindicates the
above application of this quotation from the • book of psalms in the
manner following.
" It is not without good reason," says he, " that we understand
" Heb. I. 10. of Christ.
" I. The context itself favours it. The verse begins with,
" v.ui av, which properly refers to the same who was spoken of
" immediately before in the second person. The ca preceding and
" <Tf following, answer to each other. A change of person, while
** the same way of speaking is pursued, must appear unnatural.
" 2. The scope and intent of the author was to set forth the
** honour and dignity of the Son above the angels ; and no cir-
" cumstance could be more proper than that of his creating the
*' world.
" 3. If he had omitted it, he had said less than himself had done
" before in the second verse, of which this seems to be explanatory,
«« and as he had brought proofs from the Old Testament for sevcrij^
294 -AN APOLOGY FOR THE
These words are taken from the 102 psalm. There
.they are descriptive of the immutability of the Father.
But here, being applied to our blessed Saviour by an
inspired Apostle, they are equally descriptive of his
immutability also. Language admits not of expressions
more pointed and decisive. \
296.* 'Jesus, who was made a little lower than the angels y
that he might taste death for every man.- He
TOOK NOT ON HIM THE NATURE OF ANGELS J
hut he took on him the seed cf Abraham. * Surely
these expressions fully imply pre-existence, and
that Christ was originally superior in nature to the
angels.
297.* Wherefore^ holy brethren, partakers of the heavenly
calling, consider the Afostle and High -Priest of our .
frofesstony Christ Jesus, who was faithful to him
that
*' other articles, nothing could be more proper or more pertinent,
" than to bring a proof from thence cf this also.
" 4. Declaring him to be Jehovah, and Creator of the universe
" might be very proper to shew that he was no ministering spirit,
" but avv^O'JOQ ; sitting at the right hand of God, which immedi-
" ately follows.
" 5. To introduce a passage here about God's immutability
" or stability, must appear very abrupt, and not pertinent; because
•' the Angels also, in their order and degree, reap the benefit of
" God's stability and immutability. And the question was not
" about the duration and continuance, but about the sublimity and
♦* excellency of their respective natures and dignities.
" 6. 1 may add, that this sense is very consonant to antiquity*
" which every where speaks of the Son as Creator, and in as high
" and strong terms : such as these, Tf^v/ri/?, o'/^y.ii'.^yo;, zoi-/irv,g,
•* av'Sij:,uizuv, ayyehoiv, twv %uvt(iiv, tuv oAwv, T8 •ao(Tixh and
" the like.'*
Waterland's Defence of Queries, p. 95.
** Heb. 2. 9, 16. *' Consider here how absurd it would be to
*' mention, as an instance of condescension and merit in a mere
•' man, that he submitted to be made lower than the angels, and that
*' he assisted not them but the seed of Abraham."
Price's Sermons, p. 136.
See Whitby on Heb. z. 16,
DOCTRINE OF THE TRINITY. 295'
that appointed him, as also Moses was faithful in all
his house. For this man was counted worthy of
more glory than Mosesy inasmuch as he who hath
BUILDED THE HOUSE, HATH MORE HONOUR THAN
THE HOUSE. For cvery house is huilded by some
man; but he that built all things is God. And
Moses verily zvas faithful in all his house as a ser-
vant, for a testimony of those things which were to
he spoken after \ but Christ as a Son over his
OWN HOUSE; whose house we are, if we hold fast
the confidence y and the rejoicing of the hope firm unto
the end. '
In these words the Apostle represents our Saviour as
the builder and founder of the Jewish church. This is
an argument unanswerable for his pre-existence. He
represents him also as Son of God, and Master of his
own house. This is an argument of his real and proper
divinity.
298.* The Word of God is quick and powerfuly and sharp-
er than any izvo-edged swordy piercing even to the
dividing asunder cf soul and spirit y and of the joints
and marroWy and is a discerner of the thoughts and
intents of the heart : neither is there any creature
that is not manifest in his sight,- but all things are
nakedy and open unto the eyes of him with whom we
have to do. * Some
* Heb. 3. 1 — 6. See Whitby on the place, and Fiddes's Theologia
Speculativa, vol. i. p. 428. Consult also Hawker's Sermons, p. 68
— 72, where there is a good illustration.
• Heb. 4. 12, 13. See Whitby on the place, and Waterland's
Eight Sermons, p. 256, 257, where it is applied to Christ with accu-
mulated evidence.
Clemens Alexandrinus says, " The Son of God never comes down
** from his watch-tower, as never being divided, never parted asun-
*• der, and never passes from place to place, but is always every
** where, and contained no where ; all mind, all the Father's light,
•* all eye, sees all things, hears all things, knows all things, and by
•* his power searches the powers. Strom; 1. 7. See page 234 of
this^ Apology, where this same passage is produced, only with a little
variation ia the translation.
±96 AN APOLOGY FOR THE
Some of our most valuable authors apply these
words to the Son of Godj and others to the written
word of God. It was applied to our Saviour by some
of the Christian fathers, both before and after the coun-
cil of Nice. If this application is just, the passage
contains a clear proof of the omniscience of the Son of
God; which is one of the incommunicable perfections
of the Divine Being.
299.* See that ye refuse not him that speaketh. For if
they escaped not who refused him that spake on
earthy much more shall not we escape^ if we turn
away from him thai speaketh from heaven : whose
voice then shook the earth. Heb. 12. 25, 26.
Do not these words suppose, or rather assert,
that it was Christ, the mediator of the new cove-
nant, who spake from mount Sinai at the giving
of the law ? See Doddridge in loco.
300.* Jesus Christ the same yesterday^ today ^ and forever?
These words, when considered in the context, seem
strongly expressive of the inrlmutability of our blessed
Saviour; the sense being the same as, he zvho is, who
was, and zvho is to come. Some apply the expression to
the doctrine instead of the person of Christ. The
reader will consult the context and form his own judg-
ment.— These several passages, from the writings of this
pre-eminent Apostle, either convey to us the idea of
uncreated excellency, in the nature of the Redeemer, or
it must be allowed, that he was, not only not inspired,
but a most unfortunate interpreter of his heavenly
Master's will, and a reasoner in the highest degree
inconclusive. *
» Heb. 13. 8. See the above sense of the passage well defended
by Dr. VVaterland in his Eight Sermons, p. 251 — 253. Consult also
Doddridge and Guise on the place.
• See this Apostle's character rescued from the dishonourable
aspersions of Dr. Priestley in Lord Littleton's Observations on the
Conversion of St. Paul, and in Mr. Locke's Preface to his Essay on
St. Paul's Epistles. Consult too my Strictures on Religious Opi-
nions, p. no — 114,
DOCTRINE OF THE TRINITY. tgj
PART SECOND.
S E C T I O N X.
The DIVINITY of Christ argued from several passages in the
Gotpel of St. John.
THE writings of St. John, the beloved disciple of
our Lord, come next under consideration. We
have already selected such parts of them as our Saviour
himself is said to have uttered, and die reasonings of the
Jev/s upon them ; but we will now proceed to those
parts, where the Apostle delivers his own sentiments
concerning the person and character of his Lord and
Master. He was the last of all the Apostles, and is said
to have compoi^cd his Gospel * and Epistles in his old
P p age,
' Irensus and Jerome inform us, that St. John was requested
by the Bishops of Asia to write his gospel against the rising heresies
of Cerinthus and Ebion. And it is remarkable, that these two
heretics (especially the latter) were in many respects the same as
our modern Socinians. They both denied the real and proper divi-
nity of Christ. They both considered him as a mere man. They
were both written against by this Apostle, by Ignatius, by Justin,
by Irenaeus, by Tertuliian, and by several others. Ought not this
conbideration to have some weight with Dr. Priestley and his ad-
mirers ?
Irenxus says, " St. John, the disciple of our Lord, designing to
" extirpate that error, which had beeji sowed by Cerinthus, and a
•* great while before by the Nicolaitans, who are a branch of that
*' heresy which is falsely called Ki;owledgb, that he might con-
*' found them, and persuade them that there is one God who m.ade
*' all things by his Word ; and that the Creator of the universe,
*' and the Father of cur Lord, were not, a^ they pretended, dis-
" tinct beings, wrote his gospel."
Adv. Haereses, 1. 3. c. ii. — See also, 1. 1. c. 26. Consult
likewise Euseb. Ecc. ilist. 1. 6. c. 14..
St. Jerome's words are : — " John wrote his Gospel last of all,
'• at tlie desire of the Bishops of Asia, against Cerinthus and other
" heretics, and the heresy of the Ebioniies, which began to pre-
** vail exceedingly a: that time, who asserted that Christ was not
298 AN APOLOGY FOR THE
age, about the year of our Lord ninety, and the book of
Rfvelation five or six years afterwards. Learned men,
however, are not agreed as to the precise year when
the several works of this Apostle vv'ere composed, nor
even vvhich of them was written first. Yet it is gene-
rally supposed that the book of Revelation was com-
posed first, while he was in the island of Patmos in the
i^gean sea. This holy man seems to have had a larger
share of the Spirit of illumination, and of course, spake
more fully concerning the divine nature of our blessed
Saviour, than any other of the Evangelists. Hence we
find, that each of his three larger works opens with a
description of the person of his beloved Master. A
few general observations upon some parts of these
invaluable compositions, may not be inexpedient, and
will close our evidence from the holy scriptures for the
divinity of our blessed Lord and Saviour Jesus Christ.
And, as the Gospel is first in importance, we will com-
mence our observations on the writings of this Apostle
with the introduction to that Gospel :
301.* In
y before the virgin Mary, upon which account also he was forced
*' to declare his divine original."*
The same author in another place speaks in the following man-
ner : — '* St. John the Apostle and Evangelist being in Asia, and
•* the heresies of Cerinthus, Ebion, and others, who denied that
" Christ was come in the flesh, and whom he also in his Epistle
" calls Antichrists, springing up at that very time, he was compelled
*' almost by all the then Bishops of Asia, and the messages of
*' many churches, to write concerning our Saviour's divinity more
*♦ particularly. Whence it is also related in church history, that
" being urged by his brethren to write, he promised that he would,
" provided they would all keep a fast, and implore the assistance of
" God on his behalf, which being accordingly performed, he was
" filled with the Holy Ghost, and immediately dictated as from
'* heaven that Prccemium, Jn the beginning ^xjas the Wordy &c."
Catal. Script. Kccles. in Johann. — Dr. Priestley allows that
Ebion was contemporary with St. John. Letters to Dr. Horsley,
p. 18.
* Cat. Script. Pioccra. in Mat.
DOCTRINE OF THE TRINITY. 299
'JOT.* hi the heginningi^ says this most divine autho'-,
was^ /^^woRD, ' and the word was uiih Gody
P p 2 and
I
3 That is, says Grotius, •* When first the universe began to be
*' created."
♦ The Word was even then. It was customary, says the same
learned man, with the Hebrews, to express eternity in this popular
manner.
In what view we are to consider the eloquent Historian of the
Decline and Fall of the Roman empire I undertake not here to de-
termine. Dr. Priestley and others have treated him in the light
of an Infidel. Be this as it may, he is clearly of opinion, that St.
John considered the Logos as a divine person. This, indeed, is
what every man must suppose, I should think, where there is no
preconceived system to support. Mr. Gibbon's words are : — " Ti>e
*• Christian Revelation, which was consummated under the reign of
*' Nerva, disclosed to the world the amazing secret, that the Lonos,
" who 'was 'with God, from the beginning, and jvas God, who
" had made all things, and for whom all things hnd been made,
" was incarnate in the person of Jesus of Nazareth ; who had beea
" born of a virgin, and suffered de.ith on the cross. — The prc-ex-
•* istence, and divine perfections of the Locos, or Son of God,
" are clearly defined in the gospel of St. John." Vol. 2. p. 240,
241. 4to.
The same Mr. Gibbon, in his Life written by himself, says,
that " Dr. Priestley's Socinian shield has repeatedly been pierced
" by the spear of Horsley."
* The term Word, or Locos, made use of here by the Apostle,
was extremely common among the ancient Jews ; and, among other
things, frequently signified the second hypostasis in the Divine Na-
ture. The book of Wisdom saith, " Thine ahnighty Word leapt
*• down from heaven out of thy royal throne, as a fierce man of
" war, into the midst of a land of destruction." Ch. 18. 15 — 17.
— The Chaldee paiaphrasts speak of the Locos in like manner with
St. John in this chapter. Thus, Gen. 31. 22. " The -Word
" from before the Lord came to Laban." And Ex. 20. 19.
" Let not the Word from before the Lord speak with us, lest we
•* die." So Is. 45. 12. ** I by my Word have made the earth,
•' and created man upon it." And also Ex. 20. 19. •' Let not
•• the Lord speak with us by his Word which is before the Lord."
Philo uses the term Locns in the same sense upon abundance of
occasions. Thus : *' The WoRb of God is over the whole world,
*• and more ancient than all creatures." De Leg. Alleg. 1. 2. p.
93. " The sacred Word," says he in another place, " commands
•* some as a king what they ought to do." De Vita. Mos. p.
593-
Amelius, the Heathen philosopher, applies this intrcdgction of
300 AN APOLOGY FOR THE
and the word was God. "The same was in the
beginnii.g
I
St. John's gospel In like manner to the second hypostasis. See the
Heathen testin^onies in the 6th part of this Apology.
JuHan the Apostate, the most inveterate enemy Christianity ever
had, makes this remarkable confession : — " That Word which he
•* (John) saith was God, he also declares was Jesus Christ, the
" person acknowledged by the Baptist." Jul. apud Cyr. 1. lo.
Mahomet in his Koran saith, " Eise, or Jesus, is the Word of
** God ; and his being, the Word of God, is reputed among the
** Saracens as the proper name of Jesus Christ, so that ro other
" man is called by his name, but Jesus only, whom in Arabic they
*' call Eise." See Lightfoot's W^orks, vol. i. p. 394.
The Christian fathers are unanimous in their application of this
introduction to the Son of God.
Ignatius calls Christ, "The eternal Word of God." Ep. ad
Mag. sect. 8.
Justin Martyr says, " The Son is the Word, which afterwards
** by incarnation was made man." Sec. Ap. p. 74.
Again : " Jesus Christ our Saviour was made flesh by the Word
** of God." Jbid. p. 98. See too p. 284.
Caius says, " All, the just and the unjust, shall be brought before
*' God the Logos ; for the Father hath given all judgment unto
" him." Frag.
Irenseus saith : — " John, preaching the one almighty God, and the
** one only-begotten Son Christ Jesus, by whom all things were made,
*' saith, that this person is the Sen of God; that this person is the
*' only-begotten, that this person is the maker of all things, that
" this person is the true light, who lighteth every man, that this
** person is the maker of the world, that this is he who came unto
" his own, that this same person was made flesh, and dwelt among
** us." Lib. I. cap. i.
Here we see, this learned and pious martyr, who was the disciple
of Polycarp, the scholar of St. John, applies all the leading cha-
racteristics of these introductory verses to our blessed Saviour in
the fullest manner. Several other passages in the writings of this
venerable Father are altogether to the same purpose.
" Thou art not unmade," says he, " O man, neither didst thou
" always co-exist with God, as his own Word hath done." Ibid.
L 2. c. 43.
And again : " There is one God the Father, who is over all ;
" and one Word of God, who is through all, by whom all things
*' were made ; and this world is his property, and was made
*' through him by the will of the Father — for the Word of God
*' was truly the maker of the world."
Clemens Alexandrinus says :—;-" For both are one God, because
" he baiJ, //; the beginning the WoR D tuas nuith God, and the WoR P
" 'VjasCodr Fzsd. lib. i. c. 8.
DOCTRINE OF THE TRINITY. 301
heginning isciih Cod. All things zvcre made by
him ; and zvithout him was not any thing made that
was made. In him was life ; and the life was the
light ofmen^ and the light sbinetb in darkness ; and
the darkness comprehended it not. There zvas a
man sent from God, whose name was John : the
same came for a witness, to bear witness of the
light, that all men through him might believe. He
was not that light, but was sent to bear witness of
that light. That was the true light, which lightetb
every man that coraeth into the world. He was
in the world, and the zvorld was made by him ; and
the world knew him not. He came unto his owny
and his own received him not. But as many as re-
ceived him, to them gave he poiver to become the
sons of God, even to them that believe on his name :
which were born, not of blood, nor of the will of the
feshj nor cf the will of man, but of God. And the
Word
Novatian speaks to the same purpose: — " This is that Word,
*• which came unto his o^vn, and his o-zvn recei'ved him not. For the
" nvorld nvas made by him, and the ijijorld knenv him not. — It Christ
*' was only a man, how, coming into this world, came he to his
" own, since no man could make the world." De Trinit. c. 13,
14.
Origen, speaking of this introduction, says, " Who, though m
" the beginning he was with God, yet, for the sake of those who
" are shackled by the flesh, and therefore fleshly, was himself made
** flesh, that he might be comprehended by those who could not
" by any other means look upon him, inasmuch as he was the
** Word, and ouai ^L-ith God, and -loas God. — For God, the Word,
" is not to be comprehended — and the Son being incomprehensible,
" inasmuch as he is God the Word, by whom all things were
** made, and dwelt among us." Cont. Cels. lib. 6. p. 322, 3^3.
Athenagoras says, '< I'he Son of God is the Word of the Fa-
" iher in power and energy ; by him and through him were ail
" things created. — The Son of God is the Word and Wisdom of
*' God. — From the beginning, God being an eternal mind, must
" have had, from all eternity, the Word in himself, and as the
*• Wisdom and Power, he excited himself in all things."
Apol. p. !0.
30« AN APOLOGY FOR THE
WORD * zvas made fleshy and dwelt among us, and
zve beheld his glory ; the glory as of the only-begot-
ten of the Father) full of grace and truth.
This introduction is of the first importance in ascer-
taining the personal character of our blessed Saviour ;
and therefore every effort is used by the patrons of the
different schemes of religion, to make it speak a lan-t
guage agreeable to the system adopted by each party.
That the reader may have the satisfaction of seeing and
judging for himself, I will set down at one view the in-
terpretations which are given to this passage by th^
patrons of the several schemes.
The Sabellian interpretation runs thus : " Before
" the creation of the world. Reason did exist, for Rea-
" son was then in God, indeed was God himself, it
" not being possible for God to be without it ; Reason,
** I say, did exist in God before the creation of the
** world, every portion of which was created with the
** greatest Reason ; nor can any thing be produced that
" has been made without ii."
This is Le Clerc's interpretation of the three firs^
verses, and, in my opinion, 'carries its own refutation
on the face of it.
The
* Ignatius says, ** Christ was of the race of David, of the virgin
" Mary ; who was truly born, and did eat and drink." Ad Tral,
sect. 9.
I'ertulllan stiles Christ, *' God off God, and man off the flesh of
man." De Carne Christi, cap. 17.
Again : He elsewhere calls him, " God and man without doubt
*' according to the substance of each nature, yet distinct in their
" respective proprieties." Adv. Prax. cap. 27.
Novatian writes to the same purpose : — " The Son of God de-
*' scended, who, while he took upon himself the son of man, made
** him of consequence the Son God, because the Son of God did
♦* assume and unite him to himself." De Trinit. cap. 19.
Gregory Nazianzen to the same purpose : — *• We do not part
*' the humanity from the Deity, but believe Christ to be one person;
♦' at first, indeed, not man, but God, and the only-begotten Son of
" God before all ages, without a body ; but in the end a man also."
Orat. 5^,
DOCTRINE OF THE TRINITY. 303
The Socinian interpretation, which was never heard
of in the world for fifteen hundred years after Christ, is
to this effect :
. " In the beginning of the Gospel, was the man
** Christ Jesus, otherwise called the Word. He was
** with God, having been taken up into heaven before
" he en'"ered on his ministry. And he was God, hav-
" ing the office, honour, and title of a God conferred
** upon him after his resurrection. The same was in
" the beginning of the Gospel with God. All things
^' belonging to the Gospel-state were reformed and
•f renewed by him ; and without him was there not any
" thing reformed or renewed."
This interpretation, likewise, as it appears to me,
carries its own refutation along with it. '
The
* The above view of the Socinian interpretation of the three
flrst verses of this introduction is taken from Dr. Waterland's Eight
Sermons on the Divinity of Christ, and is, I believe, as accurate as
is necessary. Dr. Priestley, who is at the head of his party in this
country, is very wavering and changeable in his sentiments, and
therefore one is at a loss how to represent his opinions. He has,
however, given us the following view of this introduction in his
" Familiar Illustration," which seems to be partly Sabellian and
partly Socinian : — " Many of the texts which are usually alledged
** in proof of the divinity of Christ," says this Divine, " relate to
*• God the Father only. One of the most remarkable of these is
«* John I. — To me it appears, that the Apostle does not speak
•* of the pre-existence of Christ in this place; but only of the
*• power and wisdom of God, which dwelled, or tabernacled in his
*' flesh ; and that he probably meant to condemn some false opi-
** nions concerning the logos (which is the Greek for word) which
** are known to have prevailed in his time. Now, in contradiction
*• to them, the Apostle here asserts, that by the Word of God,
" we are not to understand any being distinct from God ; but only
" the power or energy of God, which is so much ivith Go J, that
** it properly belongs to his nature, and is not at all distinct from
*' God himself; and that the same power which produced all
•' things was manifest to men in the person of Jesus Christ, who
*' was sent to enlighten the world ; that though his power made the
** world, it was not acknowledged by the world, when it was re-
'•' vea'ed in this manner, not even by God's peculiar people, the
'* Jews ; and notwithstanding this power was made manifest in a
** more sensible and constant manner than ever it had been before.
^04 AN APOLOGY FOR THE
The Arian interpretation comes nearer to the truth,
and is therefore more plausible and dangerous. For
there is as nnuch difference between it and the orthodox
faith as between the self-existent Jehovah and the work
of his hands. This construction of St. John, which
was never openly propagated till the beginning of the
fourth century, is as follows :
" In the besfinniniy of all thin2;s, before ever the
" earth or the world was made, there existed a very
" glorious and excellent creature, since called the Word,
*' the Oracle of God, and Revealer of his will. That
" excellent person, the first whom God of his own good
" pleasure and free choice gave being to, was with God
*' the Father; and he was God, another God, an in-
" ferior God, infinitely inferior ; but yet truly God, as
" being truly partaker of divine glory then, and fore-
" ordained
*♦ dwelling in human flesh, and tabernacling, or abiding some con-
*' siderable time among us ; so that his glory was beheld, or made
•* visible to mortal eyes, and was full of grace and truth."
I could wish the reader would consult the Rev. Mr. Shepherd's
Free Examination of the Socinian Exposition of these verses, where
the absurdity of it is made fully to appear. To say, as Dr. Priest-
ley does, that these introductory verses of St. John's gospel *' re-
** late to God the Father only," is an arbitrary and unfounded as-
sumption, which no abilities can justify. He had better assert up^
on this occasion, as he does upon another, that '* rather than admit
*' the commonly received interpretation, he would suppose the
** whole introduction to be an interpolation, or that the old Apostle
" dictated one thing, and his amanuensis wrote another."*
The learned Sandius confesses, that Socinus's sense of this in-
troduction to St. John's gospel " was wholly new and unheard of
*' in the ancient church ; not only among the fathers, but the he-
** retics."f And the no less learned Dr. Randolph assures us,
that " it is certain all Christian writers have quoted this text, and
•' argued from it, as a clear proof of the eternity and divinity of
*' the Son." See his Vindication of the Doctrine of the Trinity,
part 2. p. 30, where the reader will fitid a considerable number of tes-
timonies from the Fathers, in addition to those 1 have produced ubove.
* See Defences of Uuitarianism for the year 1787, p. 58.
+ See Bishop Stillingfleet on the Trini ty, p. 125.— -Dr. Doddridge says upon
this introduction to St. John's gospel—" I am fully sensible of the sublime
" and mysterious nature of the doctrine of Christ's deity, as here declared, and
" it is A matter of conscience with nic thus strongly to declare my belief of it."
DOCTRINE OF THE TRINITY. 305
" ordained to have true dominion and; authority in God's
" own time. God employed him as an instrument, or
" under-agent, framing and fashioning the world of
" inferior creatures ; and approved of his services so
" well as to do nothing without him." '
Dr. Clarke's observations upon this introduction to
the gospel of St. John are as follow : — /;/ the beginning ^
" before all ages ; before the creation of the world -,
" before the world was, John 17. 5. And verse 3d.
*' of this chapter, All things were made by him^ and
" without him zvas not any thing made that was made.
" And verse 10, The world was made by him. Thus
" was this phrase constantly understood in the primi-
" tive church. And nothing can be more forced and
** unnatural, than the interpretation of the Socinian
'* writers, who understand. In the beginning, to signify
" only, At the first preaching of the gospel.
" IVas the Word. The Word, the Oracle of God,
" the great Revealei* of the will of God to mankind.
" Rev. I. 5, The faithful witness. Rev. 3, 14, The
^^ faithful and true witness. Rev. 19, 11, Faithful and
" true. Rev. 19. 13, And his name is called. The
" IVord of God. The Word, the Interpreter, and
" Messenger of his Father. Athanas. contra Gentes.
" And the Word was with God. Not ev tu 6ew, but
" 'TT^oQ Tov Gfov, was present with God. Was with the
" Father^ i John i. 2. Had glory with God before the
" world zvasy John 17. 5. I was by him as one brought
" up with him, Prov. 8. 30.
" And the Word zvas God. Was that visible person,
" who under the Old Testament appeared fv y^o<^(pvt
" fifs, in the form of God^ Phil. 2. 6. In whom the
" name of God was, Ex. 23. 21. God, the angel
" of the Lord, Zech. 12. 8; Plosea 12. 3, 4; Gen.
" 31. II, 13 i and Gen. 48. 15, 16. — Merov.vi rvj; row
Q. q
• $ee Waterland's Eight Sermons, p. 14, 15.
3o6 AN APOLOGY FOR THE
" AvTo^sB ^soT'/fTog SfOTTo/a/xfvo^j God by communication
" of Divinity from him who is of himself God : Ori-
" gen in Johan : p. 46, Huetii.
" If this be the right interpt'etation of the text j
" then the words Ev Ǥ%viv|v 0 Xoycg, in the beginning was
" the JVord; and 0 hoyoQ (jctt^ eyevero, the Word was
" fiiadefesh ; mean, that the same person, ivho^ in the
" fulness of time was made Man and dwelt with usy
" did before dwell with God, and acted in the capacity
" of a Divine person, as the visible image of the in-
" visible God, by whom God made all things, and
" by whom all things were from the beginning trans-
" acted between God and the creature. But on the
" other side, if the word Koyog here signifies, J^oyog
" sv^iu^sTog, the internal reason or wisdom of the Fa-
" ther, which opinion was expressly condemned at
*' the council of Sirmium, then the words ffx^i
' " sysvsro, ver. 14.. zvas made flesh, can mean only
" figuratively, that the wisdom of the Father dwelt
" in the man Christ j which is really making him no
** other than a mere man." *
The Catholic construction of the three first verses of
this introduction is to this purpose : — "In the beginning,
before the creation of the world, or the first production
of any created Being whatever, the Word existed; and
the Yv^ord was no distant and separate power, estranged
from God, or unacquainted with him, but he was origi-
nally with God the Father of all, as one brought up
■with him. Nay, by a generation which none can fully
comprehend, the Word was himself God, and possessed
of a nature truly and properly divine. And when it
pleased the Father to begin the work of creation, all
things in the whole compass of nature, were made by
this Almighty Word; and without him was not so
much as one single Being, whether among the noblest,
or
» Scripture Doctrine, p. 72, 73.
DOCTRINE OF THE TRINITY. 307
or tjie meanest of God's various works, made, that
was made."
This is the Catholic interpretation. And that it is the
only -true one is evident to me from a variety ot consi-
derations.
1. From the design of St. John in writing his gospel.
2. From the Logos's being a term in frequent use
among the Jews for the second hypostasis in the Divine
Nature.
3. From the Heathen and Mahometan applicati n o£
the Logos of St. John to a person truly divine.
4. From the Christian Fathers having been unanimous-
ly of the same opinion.
5. From the Christian church's in all ages and in all
countries having been of this opinion.
6, From several of the most learned of our own
writers having given the best and most satisfactory
reasons for this interpretation.
For all these reasons t conclude, that the Catholic,
interpretation of these words, is sound, and that Sabci-
lianism, Socinianism, and Arianism, have no counte-
nance from the introduction to St. John's Gospel. *
I. From the design of St. John in writing his
gospel.
This appears from both Iren^eus and Jerome, and
also from internal evidence, to have been in opposition
to the heresies of Cerinthus and Ebion, who denit d the
divinity of our blessed Saviour. " The testimonies of
Irenseus and Jerome we have already produced at 'the
beginning of this enquiry into the meaning <f St. John.
The internal marks arise from the various terms made
Q^ q 2 use
* These Introductcry verses are rescued from the perversions of
the Socinians with considerable ability by Dr. Jainiesdn in his Vin-
dication, book 2. chap. 1.
* Consult the very learned Michaelis's Introductory Lectures to
the New Testament, sec, 98 — 105, where there is a particular ac-
count of the design of St. John in writing this most invaluable
gospel.
308 AN APOLOGY FOR THE
use of by the Apostle in this introduction, whereby it
appears, that he applies all the leading teniis to Christ,
which the Cerintlii.ns and other heretics usually applied
to their imaginary /Eons. " He combined in the pcr-
" son of Jrini, wlto wiis made fiesh and divclt amon^ us
" whatever the earlier Gnostics attributed to the vari-
" ous divinities included in their geneal- gies. In him
" the whole Pleroma is contained. He is Movcyfvv;?,
*' A07C?, Zwv), Y.c.pigy AKv,^£iu. Ke is moreover the Crea-
" tor, the Enlightner, the Saviour of the world : and ail
" who believe in him, he consecrates the Sens of God,
" and raises to the hope of immortal life."'
2. From the Logos's being a term in frequent use
among the Jews for the second hypostasis in the
Divine nature. ' '
This proposition has been proved above, and will be
shewed more at large, when we come to treat of the
opinions of the ancient Jews in the fifth part of this
work, to which I beg leave to refer the serious reader.
3. From the Heathen application of the Logos of St.
John to a person truly Divine :
For the proof of tiiis proposition also, the irader Is
respectfully requested to turn to the sixth part of this
work, where the subject is considered more at large,
than in the above references.
4. From the Christian fathcrc lirtving been unanimous-
ly of the same opinion.
The truth of this prcpooilion likewise is examined in
the seventh part of this v/ork, whither the reader is
referred for the proof, besides the quotations we hiive
already produced,
5. From
' See a very ingenious und le.irr.cc dlscoinse by ti>e Rev. Daniel
Veysie, preached before the University of Oxford, entitled, " The
** Doctrine of St. John, and the Fasih of the first Christians, not
" Unitarian," p. 27, 28. Dr. Waterliind ulio in his Importance
of the Doctrine of the Tiinivy, p. 254, Sec. has shewn at large
how almost every expression in the beginning of this Gospel is
pointed against the heretics of those duys.
DOCTRINE OF THE Tx^INITY. 30^
5. Fiorn the Christian church's in ali ages and in
all countries having b^cn of his opinion.
This is con^-sscdly true both of the Greek, the
Roman, and the Protestant churches throughout
Cliriotendom. There v/as a temporary exceptio:., in-
CiC',i.\i when it was, " Athanasius against the world."
But thiy continued only for a short time, according to
the inclination of the reigning princes; and even then
there was no dispute concerning the prc-existence of
the Son of God.
6. From several of the most learned of our own
writers having given the best and most satisfactory
reasons for this interpi'ctation.
One of these I will produce somewhat at large, and re-
fer to several others, who have <>;iven a similar account
of It, m the m.argm. The one to whom I would par-
ticularly call the attention of the reader upon this sub-
ject is Archbishop Tillotson. In my judgment he has
given a very full and satisfactory view of the Apostle's
whole argument.
This Prelate has four learned and ingenious
discourses upon our Lord's divinity, which I would
earnestly recommend to the repeated perusal of the
reader. They have frequently been caviled with and
nibbled at by the opposers of that great doctrine, but
have never been fairly and honesdy answered. That
is impossible. They will maintain their ground as
long as good sense, just interpretation, sound religion,
and the English language, are known among men. As
they are not however in every hand, I will present the
reader with his general view of diis introducdon to the
gospel of St. John, which is calculated to throw much
light upon the whole doctrine of our Saviour's divinity :
** I shall consider these two things," says he, "distinct-
*' ly and severally, First, the reason of this name or
^" title of the Word, here given by the Evangelist to
*' our blessed Saviour. And he seems to have done
*' it in compliance with the common way of speaking
among
}t* AN APOLOGY FOK THE
" among the Jews, who frequently called the Messias
*' by the name of the. Word of the Lord; of which j
*•' might give many instances : but there is one very re-
/' markabie, in the Targum of Jonathan, which renders^
'* those words of the psalmist, which the Jews acknow-.
" ledged to be spoken of the Messias, viz. the Lord
" said unto my Lord, sit thou on my right handy i^c. X
" say it renders them thus, the Lord said unto his fVord^^
" sit thou on my right handy &c. And so likewise Phila
*' the Jew calls him i^y whom God made the ujorldy tbe^
" Word of Gody and the Son of God. And Plato proba-
« bly had the same notion from the Jews, which made
** Amehus the Platonist, when he read the beginning
** of St. John's gospel, to say, this Barbarian agrees
" with PlaiOy ranking the Word in the order of principles y
** meaning that he made the Word the principle or,
" efficient cause of the world, as Plato also hath done.
" And this title of the word was so famously knowi;
" to be given to the Meffias, that even the enemies of
" Christianity took nonce of it. Julian the apostate
" calls Christ by this name : and Mahomet in his alco-
*^ ran gives this name of the Word to Jesus the son of
" Mary. But St. John had probably no reference to
" Plato, any otherwise than as the Gnosticks, against;
'' whom he wrote, made use of several of Plato's words
" and notions- So that in all probability St. John
" gives our blessed Saviour this title with regard to thq
" Jews more especially, who anciently called the Mes-
" sias by this name.
•idly. " We will in the next place consider, what
" might probably be the occasion why this evangelist
" makes so frequent mention of this tide of the Word,
" and insists so much upon it. And it seems to be
" diis : nay, I think that hardly any doubt can be made
" of it, since the most ancient of the fathers, who lived
*' nearest the time of St. John, do confirm it to us.
" St. John, who survived all the apostles, lived to'
" see those heresies which sprang up in the beginning
of
DOCTRINE OF THE TRINITY. jii
*' of Christianity, during the lives of the apostles,
" grown up to a great height, to the great prejudice
•* and disturbance of the Christian religion : I mean
** the heresies of Ebion, and Cerinthus, and the sever-
*< al sects of the Gnosticks which began from Simon
** Magus, and were continued and carried on by Valen-
'** tinus and Basilides, Corpocrates and Menander: some
*« of which expressly denied the divinity of our Saviour,
*' asserting him to have been a mere man, and to have
^' had no manner of existence before he was born of
'** the blessed Virgin, as Eusebius and Epiphanius tell
" us particularly concerning Ebion : which those who
.*' hold the same opinion now in our days, may do well
'" to consider from whence it had its original.
" Others of them, I still mean the Gnosricks, had
*' corrupted the simplicity of the Christian doctrine,
'*' bv minglino; with it the fancies and conceits of the
'" Jewish cabbalists, and of the schools of Pythagoras
** and Plato, and of the Chaldean philosophy, more an-
'* cient than either j as may be seen in Eusebius de pro'-
'" parat. evang. and by jumbling all these together they
' *' had framed a confused genealogy of deities, which they
'"' called by several glorious names, and all of them by
'" the general name of i^ons or Ages: among which
" they reckoned Zwvj, and Aoy©^, and Movoysv/;, and
' " nxvipwpi«, that is, the Life, and the Word and the
** Only-begotten, and the Fulness, and many other
*' divine powers and emanations which they fancied to
** to be successively derived from one another.
" And they also distinguished between the maker of
*' the world whom they called the God of the old testa-
*' ment, and the God of the new : and between Jestts
' ** and Christ; Jesus according to the doctrine ot Cc-
** rinthus, as Irenasus tells us, being the man thatwa^
*^ born of the virgin, and Christ or the Messias, being
*^ that divine power or Spirit which afterwards dcscend-
'** ed into Jesus and dwelt in him.
" If it were possible, yet it would be to no purpose,
to
312 AN APOLOGY FOR THE
" to go about to reconcile these wild conceits with one
** another ; and to find out for what reason they were
** invented, unless it were to amuse the people with
'* these his^h swelling words of vanity^ and a pretence
" of knowledge falsly so called^ as the apostle speaks in
'^ allusion to the name of Gnosticks, that is to say, the
** men of knowledge, which they proudly assumed to
** themselves, as if the knowledge of mysteries of a
" more sublime nature did peculiarly belong to them. -
** In opposition to all these vain and groundless con-
" ceits, St. John in the beginning of his gospel chooses
" to speak of our blessed Saviour, the history of whose
" life and death he was going to write, by the name or
" title of the Word, a term very famous among those
" srcrs: and shews that this Word o€.God, which was
" also the title the Jews anciently gave to the Messias,
" did exist before he assumed a human nature, and
" even from all eternity : and that to this eternal Word
" did truly belong ail those titles which they kept such
** a canting stir about, and which they did with so
" much sensless nicety and subtilty distinguish from
" one another, as if they had been so many several
" emanations from the deity: and he shews that this
*' Word of God was really and truly the life, and the
" light, and the fulness, and the cnly-begotten of the Fa-
" ther ; v. 5 In h:m zvas the life, and the life
" was the li'^kt of 7nen ; and ver. 6. and the light
" shineth in darkness^ and the darkness comprehended it
*• not: and ver. 7, 8, 9. where the evangelist speaking
'■'■ of John the Baptist, says of him, that he came for a
*' witness^ to hear witness of the light ; and that he was
" not that lights hut was sent to hear witness of that
" light : and that light was the true light which coming
" into the zvorld enlightens every man', and ver. 14. and
*' we beheld his glory y the glory as of the only -begotten of
*"' the Fat her y full of grace and truth : and ver. 16. ./^nd
** of bis fulness we all receive, ^c. You see here is a
** perpetual allusion to the glorious titles which they
gave
DOCTRINE OF THE TRINITY. 313
** gave to their iEons, as if they had been so many
*^ several deities.
"In short, the evangelist shews that all this fanciful
" genealogy of divine emanations, with which the Gnos-
'■' ticks made so great a noise, was mere conceit and
" imagination ; and that all these glorious titles did
" really meet in the Messias who is the Word, and who
" before his incarnation was from all eternity with God,
" partaker of his divine nature and glory.
" I have declared this the more fully and particular-
" ly, because the knowledge of it seems to me to be
" the only true key to the interpretation of this dis-
*5 course of St. John concerning our Saviour under the
" name and title of the Word. And surely it is a quite
" wrong way for any man to go about by the mere
" strength and subtilty of his reason and wit, though
*' never so great, to interpret an ancient book, without
** understanding and considering the historical occasion
" of it, which is the only thing that can give true light
" to it.
" And this Was the great and fatal mistake of Socinus,
" to go to interpret scripture merely by criticising upon
" words, and searching into all the senses that they are
" possibly capable of, till he can find oney though never
" so forced and foreign, that will save harmless the
*' opinion, which he was before-hand resolved to main-
" tain, even against the most natural and obvious sense
" of the text which he undertakes to interpret: just as
*' if a man should interpret ancient statutes and records
"« by mere critical skill in words, without any re-
" gard to the true occasion upon which they v;ere m.adc,
'* and without any manner of knowledge and insight
" into the history of the age in which they v^'ere
" written."
Such are the reasonings of thisiearned man upon this
introduction to St. John's gospel. To me they are
perfectly satisfactory : and, when considered in connec-
tion with the great chain of evidence from the beginning
R r o
314 AN APOLOGY FOR THE
of the world to the present time, they contain an un-
questionable proof of the eternal divinity of our blessed
Lord and Saviour Jesus Christ. *
302,* Jesus did not commit himself unto them, because ut
KNEW ALL MEUy and needed not that any should test i-
fy of man : for he knew what was in man.
John 1. 24, 25.
' In this p-,issage the Apostle bears witness to the om-
niscience of his divine Master, which is an attribute
peculiar to the Deity,
303.* Jesus knowing that the Father had given all things
into his hands, and that he was come from God,
arid zveiit to God. John 13.3.
In these words St. John declares the pre-existence
and onnnipotence of Christ: an omnipotence indeed
dcriv .1 from his Father; but this is what all are agreed
in ; seeing the Son of God confessedly acts by a power
derived from his Father, as truly as every earthly
offspring acts by a power derived from his earthly
parent.
We may observe farther, that this same divine author
tells us expressly, that he wrote his gospel in order to
prove Jesus to be Christ, and the Son of God, and
that believing v/e might have life through his name.
304. Tidany other signs truly, says he, did Jesus in The
presence of his disciples, which are not written in this
book : but these are written, that ye might believe
that Jesus is the Christ, the Son of God; and that
believing
♦ For further evidence on thl« important passage of holy scripture,
consult Burnet on the Articles, art. 2. p. 54 — 56 ; Bull's Judgment
of the Catholic church, c. 2 ; Grotius, Lightfoot, Hammond, and
Whitby on the place. See also Dr. Randolph's Vindication, part
2. p. 23-^32. The incomparably learned Bishop Pearson hath
vindicated the orthodox interpretation with his usual ability in his
Exposition of the Creed, p. 116 — 119. See likewise Mr. Charles
Leslie's unanswerable reasonings on these verses of St. Jcrfin in Ws
€:j;<;€]Ient Dialogues on the Socinian Controversy,
DOCTRINE OF THE TRINITY. 515
helievingye might have life through his name. John
20. 30,31.
This is a proper close to a book, where the autlior
had first insisted on the personal dignity of ti-.e Re-
deemer,-and then confirmed what he had advanced by
an induction of particular and supernatural acti<jns, to-
gether with a variety of reasonings upon those actions.
And, upon the whole, it satisfactorily appears, that the
person, of whom the Aposde had been writing, v,as in-
deed the true and proper Son of God, who was tn the
beginning with Godj and who was God, but who, if? the
fulness of time i was made flesh for the redempdon of the
human race.
>«(MC««K,%ft)CMiM«
PART SECOND.
SECTION XI.
The DIVINITY of Christ argued from some pasages in the fini
Epistle ot St. John,
THIS same blessed Apostle begins his first Epistle
with a description of the divinity and humanity
of Jesus, and ends it with the strongest declaration of
his supreme Deity. And all this he does in opposition
to the several heresies of the age in which he lived.
For, it is well known by the leained, there were some
then, who denied the divinity of our Saviour, and others
who run into the contrary extreme, and denied hii hu-
manity. In opposition to which errors, St. John, by
his apostolical authority, asserts both the one and the
other, at the very opening of diis divine discourse. He
had been peculiarly loved by his master, and he retained
a peculiar concern for tlie honour of his master. And
R r 2 as
31^ AN APOLOGY FOR TKE
as he had introduced his gospel with an account of his
divine nature, and then proceeded to his incarnation,
so here he introduces this epistle with an account of his
divinity and humanity jointly : —
305.* T'hat which zcas from the heglnnhigy "juhich we have
looked upon, and cur hands- have handled of the
Word of Life ; for the Life was manifejted, and
we have seen it, and hear witness, and shew unto
you that eternal life which was with the Father, and
zvas manifested unto us ; that which we have seen
and heard declare we unto ycu.
This is a description both of the Saviour's humanity
and divinity. ^ '^hat which was from the beginning — the
Word of life — that Eternal life which was with the Fa-
ther, and was mavifested unto us — are all expressions of
similar import with several of those in the introduction
to his gospel, and are intended to oppose the heresy of
those persons, who said Jesus Christ was nothing more
than a mere mian, and had no existence before he was
born of the Virgin. So the expressions — which we
have heard — which zve have seen zvith our eyes — 'ii:hich
we have looked upon — and our hands have handled of the
WORD of life — are all expressions intended to oppose
the heresy of those, who denied his real humanity, and
said he had no body, no flesh and blood, but only in
appearance.
The
' " The holy Apostle plainly censures the same heretics (the
" Docetrs, Cerinthians and Ebionites) in this first Epistle also, and
*' calls them all by that one name of Antichrists, as Irenzeus, Ter-
** tullian, and others of the ancients have observed." See Bishop
Bull's Judgment of the Catholic Church of the three first centuries
concerning the necessity of believing, that our Lord Jesus Christ
is true Gcd. chap. 2. sect. 5. where there is an admirable illus-
tration of the several phrases in this epistle which allude to the
heresies then prevailing in the church. The passage is too long for
insertion here, otherwise it would throw much light upon the
Apostle's reasoning. Consult too Waterland's Importance of the
Doctrine of the Trinity, chap. 6. p. 262—272, where th? dfsiga
Ui the whole epistle is well illustrated.
DOCTRINE OF THE TRINITY. 317
The next place in this epistle, v/hich asserts the
divinity of the Son of God, is diat in the beginning of
the second chapter, where it is said : —
306. If any vinn sin we have an advocate ivith the
Father, Jesus Christ the righteous : and he is Tfje
propitiation for our sins ; and not for ours only^ but
also for the sins of the whole world.
Now, though this passage does not say in direct
terms, that Jesus is more than man, yet it declares such
things of him as cannot be predicated of any mere man.
For the atonement for the sins of the world, which
Jv::,us made by the shedding of his blood, and which
ii so strongly expressed in these words, implies abso-
lurcly the super- humanity of our blessed Saviour.
Common sense v/i'll tell any person, that man cannot
atone for man. Hence we find, that all the Socinians,
who deny the divinity of Christ, deny the atonement
of Christ. For the atonement for sin implies tlie di-
vinity. If therefore these words assert tn.it doctrine
of the atonement, they assert at the same time the
doctrine of the divinity. They stand or fail together. *
307. Hereby
^ A volume of sermons has lately been published upon the Atone-
ment, made by Christ for the sins of mankind by the Rev. Daniel
Veysie, which were preached at the Bampton Lecture. In my
judgment they are well-reasoned discourics, and perfectly conclusive.
'I'he Rev. Caleb Evan's three discourses on the fame subject are
more popular, and in a strain much more evangelical. 1 do not
recollect to have seen any treatise upon the subject so concise, so
scriptural, so satisfactory, and so consolatory, to an awakened mind.
I transcribe here the short view of the doctrine of Atonement
which Dr. Samuel Johnson gave to his friend Mr. Boswell :
*• Whatever difficulty there may be in the conception of vicarious
'* punishments, it is an opinion which had possession of mankind
*' in all ages. There is no nation that has not used the practice of
'■' sacrifices. Whoever, therefore, denies the propriety of vicarious
*' punishments, holds an opinion which the sentiments and practice
*• of mankind have contradicted, from the beginning of the world.
V The great sacrifice for the sins of mankind was offered at the
** death of the Messiah, who is called in scripture, T/je Lamb *_f
f God, that takcth aivny the sins of ttoe nvorld. To judge of the
$iS AN APOLOGY FOR THE
307. Hereby perceive we the love of Godj because he
laid down his life for us, '
Some copies of this epistle omit the words of God,
and hence it has beeii thought that they are an interpo-
lation. Whether this is the case or otherwise I under-
take not to determine. It is certain, however, tha;
the context requires the words to make sense of the
passage. Nor will any other fill it up with equal pro-
priety.
308. Hereby
** reasonableness of the scheme of redemption, it must be considerr
** ed as necessary to the government of the universe, that God
*' should make known his perpetual and irreconcileable detestatioa
*' of moral evil. He might indeed punish, and punish only th$
*' offenders : but as the end of punishment is not revenge of crimes,
** but propagation of virtue, it was more becoming the divine
** clemency to find another manner of proceeding, less destructive
** to man, and at least equally powerful to promote goodness. The
" end of punishment is to reclaim and warn. That punishment
** will both reclaim and warn, which shews evidently such ab-
«* horrence of sin in God, as may deter us from it, or strike us
** with dread of vengeance when we have committed it. This is
'«< effected by vicarious punishments. Nothing could more testify
** the opposition between the nature of God and moral evil, or more
'* amply display his justice, to men and angels, to all orders and
** successions of beings, than that it was necessary for the highest
y and purest natare, even for DlVI^'ITr itself, to pacify the de-
" mands of vengeance, by a painful death ; of which the natural
** effect will be, that when justice is appeased, there is a proper
*' place for the exercise of mercy ; and that such propitiation shall
** supply, in some degree, the imperfections of our obedience, and
*' the inefRcacy of our repentance. For, obedience and repentance,
" such as we can perform, are still necessary. Our Saviour has
•• told us, that he did not come to destroy the law, but to fulfil :
*' to fulfil the typical law, by the performance of what those types
*' had foreshewn ; and the moral law, by precepts of greater
" purity and higher exaltation.— The peculiar doctrine of Chris-
*' tianity, is, that of an universal sacrifice, and perpetual propitia-
** tion. Other prophets only proclaimed the will and the threaten-
f* ings of God. Christ satisfied his justice."
Life of Johnson by Boswell, vol. 2. p. 404.
' 1 John 3. 16. Consult Burgh's Inquiry for an able defence of
this reading, p. 115 — ng. See Doddridge in loco, where he in-
clines to reject the common reading.
DOCTRINE OF THE TRINITY. 319
308. Hereby know ye the Spirit of God: every spirit
that confesseth that Jesus Christ is come in the flesh
is of God : * and every spirit that confesseth not
that Jesus Christ is come in the flesh is not of
God. And this is that spirit of Antichrist ^ where-
of ye have heard that it should come^ and evert
new already is it in the world.
^(09. In this was manifested the love of God toward Us,
because that God sent his only-begotten Son into the
worldf that zve jnight live through him. Herein
is love., not that we loved Gody but that he loved
us, and sent his Son to be the propitiation for our
sins. And the Father sejil the Son to be the
Saviour of the world. '
Wherte was the extraordinary love of God in send-
ing his Sfm, if that Son was a mere man like all other
men ? If such only is their meaning, the scriptures
mock and deceive us. But if Jesus is possessed of a
divine nature, and was with the Father before the world
existed ; and if he assumed human nature, and in that
nature made a real, full, and proper atonement for the
sins of the world, then we may easily discover the love
of God to mankind in sending his Son to die, and all
those scriptures which speak of God's singular love
to his creatures, are easy to be comprehended, and
admit of the most reasonable interpretation.
310. For there are three that bear record in heaven f
the Father, the IVordj and the Holy Ghost : and
these three are one. *
This
' I John 4. i, 3. " This language is perfectly proper on the;
•* supposition of Christ's pre-existence ; but very improper on the
" contrary supposition : for how could a mere man come otherwise
«* than in the flesh r"
Price's Sermons, p. 136.
» I John 4. 9, 10, 14,
* I John 5.7. " Though we grant this text is not quoted by
*? the Nicene Council agains; the Aiians, and is not fcund in many
5ic» AN APOLOGY FOR TrfE
This declaration is so full and absolute^ that I vvill
make
*' ancient copies : nay, though we should grant, that it was not
*' originally in the Epistle of St. John, It is, however, a good
" argument for the doctrine of the Trinity. For
** Jf it was a marginal note, and so crept into the text, this,
" however, shows it fo have been the opinion of the most ancient
" and primitive Chrstians, who put this comment to the text.
** If they say this was put in by the orthodox, it was done in
•* opposition to heretics ; and this was a sufficient evidence of their
*' firm belief of the doctrine of the Trinity then.
" But if this text was expunged by the Arians, who, as St.
** Ambrose observes of them, were remarkable for this sort of
*• fraudulent dealing with the scriptures, then there was a great deal
*' of reason for restoring it."
See Fox on the place for the above quotation.
Be it genuine or otherwise, the same sentiment is found in other
parts of scripture, and the ancient Christian writers abound with
expressions of a similar nature.
The Historians of the martyrdom of Ignatiiis say : — " Glorify-
*' irg our Lord Jesus Christ, through whom, and with whom glory
•' and power be to the Father, with the Holy Ghost, in the holy
♦' church forever and ever. Amen."
Polycarp died expressing his gratitude to God in these words : —
*' 1 praise thee, 1 bless thee, I glorify thee, through the eternal
*' High Priest Jesus Christ thy beloved Son, through whom, to
" thee, with him, in the Holy Ghost, be glory both now, and to all
" succeeding ages. Amen."
TertuUian has many passages like unto this of St. John : — " I
" do testify," says he, " that the Father, Son, and Holy Ghost,
••■ are undivided one from another." Adv. Prax. cap. 9.
Again : — ".Two Gods or two Lords we never have named with
*_' our mouth ; not as if the Father were not God, and the Son
** God, and the Holy Ghost God, and each of them God." Ibid,
cap. 13.
Again : — " I every where hold one substance in three cohering
** together." Ibid. cap. 12.
He alludes also to this text when he says : — " These three are
•' one (essence I not one (person) ; in like manner as our Lord hath
" said, I and 1 he Father are one (essence), having regard only to
" the unity of substance, not to the singularity of namber." Ibid,
cap. 25.
St. Cyprian seems to have a full quotation of this text, with
very little variation: — " The Lord saith, I and the Father are one.
" And again concerning the Father, and the Son, and the Holy
" Ghost, it is written— >fff^ these three are one." De Unit. Ec.
iiber.
Doctrine of the trinity. 321
make no comment upon it, but leave the reader to his
own reflections. It should seem, if the Father is God,
so is the Son, and so is the Holy Ghost, and yet they
are not three, but one God. And whether the text is
genuine or spurious, it is so much in the spirit of
several others, that the doctrine of Christ's divinity and
the Holy Trinity neither stand nor fall with ic.
311.* JVe know I hat the Son of God is couir, and hath
given us an understanding that zve may know him
that is true : and Zi'e are in him that is truCy even
in his Son Jesus Christ. This is the true God
and eternal life. Little ehildrenj keep yourselves
from idols. Amen.
Such is the conclusion of this most divine Epistle.
The author had opened it with a declaration of the
Redeemer's compound person, and now he closes all
his cautioris and observations with another solemn de-
claration of the real and proper Deity of the Son of
God. For the whole context requires that these words
S s
Whoever wishes to see what has been advanced for and against
the authenticity of this text may consult Mills, Hammond, Pool,
Henry, and Guise in loco. See too Jones on the Trinity, ch. 3.
sect. 18. There are various other persons who have written on
both sides of this question. The last writers w.ho have embarked
in the controversy are Mr. Archdeacon Travis in his Letters to
Mr. Gibbon in favour of it, and Messrs. Porson and Marsh against
it. Much is to be said on both sides. In point of manuscripts,
however, the evidence, I think, is clearly against it. But the con-
text seems to me plainly to want tlie pass?.ga. The evidence of
Tertullian and Cyprian too is very considerable. As this is the
case, it would be wrong to give up the tex:, but imprudent to lay
any very serious stress upon it, in a controversy of any magnitude.
The reader will find a pretty accurate compendium of the argu-
ments both fur and against the authenticity of this warmly contested
passage in the notes to the New Testament in Greek and English,
printed for Roberts in 1729. The author seems to have been an
Arian, and discovers in placv;s great bitterness of spirit against those
■who differ from him, and therefore should be read with caution, but,
upon the whole, it is a work of some ability. Ha appears to wander
far from the truth in his interpretation of some of the prophecies.
32 2 AN APOLOGY FOR THE
should be understood of the Son, rather than of the
Father. *
''^*s£iit»9'a><St^^®@-'^^:^^®®®96**^it>K
PART SECOND.
SECTION XII.
The DIVINITY of Christ argued from some passages in the book
ot Revelation.
HE book of Revelation is one of the most extra-
ordinary and bei;r authenticated, ' of all the com-
positions
* I John 5. 20, 21. See Whitby on the place, and Bishop Pear-
son on the Creed, p. 131. — Dr. Doddridge observes upon it, that
** ft is an argument of the Deity of Christ, which almost all who
" have wrote in its defence have urged ; and which, I think, none
*' who have opposed it, have so much as appeared to answer."
Dr. Clarke has treated this text with a great degree of disinge-
nuousness. See his Scripture Doctrine, p. 51, and compare Water-
land's Eight Sermons, p. 212, and Dr. Randolph's Vindication of
the Doctrine of the Trinity, part 2. p. 33. See also Fleming's
Christology, b. 2. c. 5, p. 20!. The learned Doctor appears to
disadvantage. Jamieson's Vindication, book 2. chap. 2. sets the
doctrine of St. John in this excellent epistle in a just light, in op-
position to the Socinians, I repeat again here, that the reader will
receive much satisfaction from Waterland's Importance of tlie doc-
trine of the Trinity p. 271, 272. See too his Eight Sermons, p.
206 — 214. — It is the more remarkable that Dr. Clarke should ap-
ply this passage to the Father of our Lord, seeing he speaks such
strong things of the Deity of the Son in other parts of his writings.
In his Reply to the Objections of Robert Nelson, Esq. he saitli —
*' The Son is by communication of divine power and dominion from
" the Father, really and truly God." Page 50. — " He is really and
** truly God." p. 52. — •' The Son is true God, by communication
'' of divinity from the Father." p. 62. — " Christ is by nature truly
" God; as truly, as man is by nature truly man." p. 81. See va-
rious other places of the same work to the same purpose. His
friend Whiston also, in his Vindication of the Council of Nice, saith,
" Jesus Christ is truly God and Lord. — He is a God by nature ;
'* and was such before his incarnation, nay, before the creation of
" the world." p. 8.
' ♦* The Apocalypse has more human authority than any book
DOCTRINE OF THE TRINITY. 323
positions In the sacred volume, and is supposed to have
been written the last of all, and yet is the most curi-
ously constructed of all. It is composed with more tiian
human skill. It opens with adescriptionof the person of
Jesus, in his present glorified humanity, and displays
many of the secrets of the invisible world. In the
first chapter we have a prayer to the thr.re persons
joindy, Father, Spirit, and Son, with an ascription of
praise to the Son alone ; and then a particular account
of the person of that Son, as he appeared to his ser-
vant John.
312.* Jo/m to the seven churches "jshich are in Asia;
Grace be unto yoUy and peace from him ivhicb is,
and which was, and which is to come ; and from
the seven spirits * which are before his throne ;
S s 2 and
*' of the New Testament besides, even fircm the time it v/as de-
" livered." Mr. Joseph Mede, p. 602.
" I do not find any other book of the New Testament so strong-
*' ly attested, or commented upon so early as this of the Apoca-
" lypsc." Sir Isaac Newton's Observations on Daniel, p. 249.
Consult Lardner's Credibility, passim, for its authority.
♦ " By the Seven Spirits must be meant one or more persons,
" since he wishes or declares Gritce and Peace from them. Now
" either this must be meant of Angels, or of the Holy Ghost.
" There are no where prayers made, or blessings given, in the
" name of Angels. This were, indeed, a worshipping them;
" against which there are express authorities, not only in the other
" books of the New Testament, but Jn this book in particular,
*' Nor can it be imagined that Angels would have been named be-
" fore Jesus Christ : So then it remains, that Sc-ven being a num-
*• ber that imports both variety and perfection, and that was ths
" sacred number among the Jews, this is a mystical expression ;
•' which is no extraordinary thing in a book that is all over mys-
" terious. And it imports one person, from whom all that variety
•' of gifts, administrations, and operations that were t'aen in th^
♦' church, did flow: And this is the Holy Ghost. But as to his
" being put in order before Christ, as upon the supposition of aa
*' equality, the going out of the common order is no great matter ;
** so since theie was to come after this a full period that concerned
** Christ, it might be a natural way of writing to name him last.'*
Burnet on ths Art. p. 48.
324 AN APOLOGY FOR THE
and from Jesus Christy ivho is the faithful zvitnesSy
mid the first-begotten of the dead, and the prince
of the kings of the earth : Unto him that loved
US3 and ■'vo ashed us from our sins in his own bloody
and hath viade us kings and priests unto God and
' his Father; to him be glory and domini-
on FOREVER AND EVER. Allien.
After this prayer to the three persons, Father, Son,
and Spirit, and ascription of praise to the Son alone,
comes in a description of the person of the Judge of
the world : —
313.* Behold-, he cometh zvith clouds : and every\eye shall
see hiniy and they also which pierced him : and all
kindreds of the earth shall "dcail because of hi'ni :
even so. Amen. I am Alpha and Omega, the
BEGINNING and the ending, saith the Lord,
which IS, and which was, and which is to come,
the Almighty. ^
Here
5 Rev. I. 7. 8. All the Ancients, both before and after the council
of Nice, understand this text of God the Son. See Waterland's
liight Sermons, p. 227, 228, and Defence of Queries, p. 451.
Consult likewise Fiddcs's Theol. Spec. vol. i. p. 397. 1 will
give a specimen here again of the Ancients.
Hermas teils us, that " The name of the Son of God is great and
** Vvithout bounds, and the whole world is supported by it." Sim,
9. sect. 14.
Barnabas saith, " Christ is Lord of the whole earth." Epist.
sect. 5.
Tertullian saith, " Christ is in his own right God Almighty, as
" he is the Word of Almighty God." Cont. Prax. c. 17.
Clemens Alexandrinus hath this saying — " He can w.^nt nothing,
" who hath the Word, the Almighty God. — For the V/ord is a
** possesHon that has nothing wanting to it." Pasdag. c. 7.
Origen hath the following observation : — *' That you may know
*' the omnipotence of the Father and the Son to be one and the same
" as he is one and the same God and Lord with the Father, hear
*• John speaking in the Revelation in this manner— These things
** saith the Lord God who is, and who was, and who is to come,
" the Almighty. For who is the Almighty that is to come, but
'• Christ;"
De Princip, lib. I. p. 675.
DOCTRINE OF THE TRINITV. 325
Here we see, two of the incommunicable perfections
of God are expressly applied to the Redeemer of man-
kind. It will, therefore, follow, that he is, together
with his Father, God eternal and omnipotent.
314.* / mn Alpha and Omega, the first and the
LAST. ^ This is repeated more than once, with
some little variation. — / am the first and the
LAST. — I have the keys of hell and of death. — To
him that overcometh will I give to eat of the tree
of life 'ujhich is in the midst cf the paradise of God.
— / zvill give thee a crown of life. —
These expressions seem to denote, not only the
eternity of the Son of God, but that all the invisible
world is absolutely under his controul ; that he is the
Lord of it, killing and making alive at his own plea-
sure ; and that it is his province to reward or doom all
the children of men as he judges meet. These appear
to be characters Infinitely unsuitable to mere glorified
humanity.
315.* All the churches shall know that I am he which
searcheth the reigns and heart. 2. 23.
If this declaration of our Saviour be compared wicii
what king Solomon says of God — ThoUy even thou
ONLY, O Gody knowest the hearts of all the children of
men, 1 Kings 8. 29 — '^^ will follow, that Christ chal-
lenges to himself one of the incommunicable proper-
ties
•Rev. 1. 11. Dr. Doddridge saith on this verse, *' That these
" titles. Alpha and Omega, first and last, should be repeated so soon,
" in a connection which demonstrates they are given to Christ, wil!
*■' appear very remarkable, whatever sense be given to the eighth
" verse. The argument drawn, in the preceding note upon it,
*' would have been strong, wherever such a passage as this had beea
M found ; but its immtdiate connection with this, greatly strength-
** ens it. And I cannot forbear recording it, that this text has
♦♦ done more than any other in the bible, toward preventing me
" from giving into that scheme, which would make our Lord Jesus
'-' Christ no more than a deified creature."
3^6 AN APOLOGY FOR THE
tics of the Divine Being. And I think every candid,
person must allow, that language like the several pas-
sages above, very ill becomes the character of any
merely human creature.
After the Son of God had thus made his appearance,
spoken in the highest stile of Deity, and ciictated an
epistle to each of the seven churches in Asia, in wliich
these, and various other similar declarations of the Son
of God, occur; v/e are favoured vy^ith a view ot the
heavenly inhabitants; and there we see Jesus seated
upon a throne, and receiving from ail the angelic world
equal honour and praise with his everlasting Father,
316.* Afler this I locked j aud, behold, a door was opened
in heaven, and I saw what passed there. Jnd,
behold, a throne loas set in heaven, and cm sat on
the throne. — And lo, in the midst of the throne,
and of the four beasts, and in the midst of the
elders, stood a Lamb, as it had been slain ; and
he came and took the book out of the right hand of
him that sat upon the throne. And 'when he had
taken the book, the four beasts and four and t'joenty
elders fell down before the Lamb, having every *one
of them harps, and golden vials, full of odours,
which are ruE prayers of saints.' And they
sung a new song, saying. Thou art worthy to take
the book^ and to open the seals thereof : for thm
wast slain, and hast redeemed us to Gcd by thy
blood out of every kindred, and tongue, and people,
and nation. — And I beheld, and I beard the voice
of many angels round about the throne and the
elder i : and the number of them was ten thousand
times ten thousandy and thousands of thousands;
saying zvith a loud voice. Worthy is the Lamb that
was slain to receive power, and riches, and wisdom,
and strength, and honour, and glory, and blessing.
And
'Here is both worship and prayer offered to the Lamb — the
prayers of ail the saints.
DOCTRINE OF THE TRINITY.
327
j^nd cocry creature zvhich is in heaven^ and on the
earth, and such as are in the sea, and all that are
in them, heard I, saying, Blessing, and honour, and
glory, and pozver, be unto him that sitteth upon the
throne, and unto the 'L. amz for euer and ever, *
Let men in this world treat the Saviour of man-
kind with what indignity they may, it is evident from
these passages, that the angels in heaven are perfectly
well acquainted with his nature, and the claims he hath
upon their services. All the angels of God
WORSHIP HIM ! And shall ungrateful man, whom he
hath redeemed at the price of his blood, refuse him
that honour ?
In an-^ther part of this extraordinary book, the Lord
Jesus is represented as the great Vicegerent of his Fa-
ther, and heading all t!ic inhabitants of the upper
world : —
317.* I saw heaven opened; and behold, a zvhile horse j
and he that sat upon him -ivas called. Faithful and
True — and his name is called. The Word of
God. ' ylnd the armies ivhich zvere in heaven fol-
lozved him upon zvhiie horses^ clothed in fine lin-
en, white and clean. — And he had on his vesture,
and on his thigh a name zvritten, Kikg of kings,
AND Lord of lords. *
J 18.* Jesus is called the great God in this same
chapter, in conformity with Isaiah's mighty God,
and St. Paul's great God and Saviour Jesus
Christ. *
the
' Rev. 4 and 5, passim.
5 Does not tliis title, f^iven here to our Saviour^ amount to demon-
stration, that he is the person described in the first chapter of this
same author's gospel, under the character of the Word ?
' Rev, 19, passim.
* Ch. 19. 17. Consult Waterland's Eight Sermons for a vindj-
c^ation of this application, and for the testimonies of the Fathers, p.
21^ — 218.
328 AN APOLOGY FOR THE
Soon after this, we find the Son, in common with
the Father, is spoken of as the temple of heaven j
which, though a mode of speaking highly figurative,
is yet ascribing an honour to the Son, which appears
incompatible with simple humanity : —
319.* And an angel talked with me^ sayings Come hither,
and I will shezv thee the bride, the Lamb's wife.
And he carried me away in the spirit, and shewed
me that great city, the holy Jerusalem. And I
saw NO TEMPLE therein I for the Lord God
Almighty and the Lamb are the temple of
it, 21. 9, 10, 22.
It is further remarkable, that as the Lord God Al-
mighty and tiie Lamb are in common considered as
the temple of the heavenly Jerusalem, so the Lamib
in common with God is the light of the city :
320.* 'The city hath no need of the sun, neither of the
moon, to shine in it : for the glory of God did
light e?i it, and the Lamb is the light thereof.
21. 23.
It may be observed still farther, that by a manner
of speaking like unto the two former, if the throne of
God is mentioned, so is that of the Lamb ; and what
is extremely remarkable, is, that God and the Lamb
are said to have but one throne.
321.*' And the angel shewed me a pure river of water
of life, clear as crystal, proceeding out of the
throne of Goiy, and of the Lamb. — Ti^^" throne
of God and of the Lamb shall be in the city.
22. I, 3.
322. The Lord God of the holy prophets sent uis an-
gel to shezv unto his servants the things which must
shortly be done. 22. 6. Compare this with the
sixteenth verse : I Jesus have sent mine angel
t9
DOCTRINE OF THE TRINITY. 329
to testify unto you these things in the churches^
The angel that appeared to Sr. John was
the angel of the Lord God, and the Lord God
sent him : but he was the angel of Jesus, and
Jesus sent him : therefore Jesus is the Lord God
of the holy prophets. ^
This most sublime book shuts up the canon of
scripture with several expressions, very unsuitable, as
it should seem, to the character of mere glorified hu-
manity, but perfectly consistent and proper, it Jesus is
possessed of essential divinity :
3'2J.* Btholdy I come quickly, and my reward is with me,
to give every man according as his work shall he.
2.2. 12. tiere he speaks as the Judge of the
v/orld, and the Arbiter of the final fates of
men.
324.* lam Alpha ami Omega, the beginning and
the END, the first and the last. 22. 13.
Flere the Son of God proclaims his own eternity.
325.* I am the ROOT and the OFFSPRJ'SG of David. 11.
16. We have noticed this before, as expressive
of the Redeemer's pre-existence. As God he
was David's Lord, as man David's Son.
326. I am the bright and morning star. 22. 16.
I am he that was prophesied of by Balaam as the
Star zi'hich should arise out cf Jacob, Num. 24.
17 ; and by Malachi, 4. 2. as the Sun of righte-
ousness, which should enlighten all the ends of
the earth.
327.* Surely 1 come quickly. Amen. Even so, come, Lord
Jesus. 11. 20. This is a direct prayer to the
Saviour of mankind to hasten his comini^ The
Apostle then closes the whole book with another
more indirect one for his readers.
T t 328. The
3 See Jones on the Trinity, p. 5,
3^o AN APOLOGY FOR THE
328. "The grace of our Lord Jesus Christ be with you
all. Amen.
We have now gone through the whole bible, and
traced the personal character of our blessed Saviour
from the beoinnino; of the world to the close of the di-
vine canon. We have seen what were the expectations
of mankind before he came— what were his own pre-
tensions, both while he was here upon earth, and after
he ascended into heaven — what the declarations of God,
of Angels, of Devils, and of Men concerning him,
during his abode here below^; — and what the represen-
tations of his Disciples have been since he left our
world, when they were under the fullest degree of spi-
ritual illumination. The reader will do himself and the
subject the justice to review the whole, and then form
his judgment according to evidence.
DOCTRINE OF THE TRINITY. 331
PART THIRD.
SECTION IT
A view of the doctrine concerning THE HOLY SPIRIT, from the
Old Testament.
IN examining the doctrine concerning the Holy Spi-
rit, it will be proper to trace it through the several
ages of the world, as we have already done in the for-
mer case, because the manifestation grows more clear,
as we advance towards the perfection of the Christian
dispensation. The bible opens with it.
329.* In the beginning God created the heavens and tfje
earth i and the earth zvas without form and void;
and the Spirit of God moved * upon thefac^
of the "Ji-aters, Gen. i. i, 2.
T t 2 From
♦ Moved upon — fi^ni^""^''''^'^''^''"^"'* *^ ^ ^^^ °^^^ ^^' chick*
ens. Milton has given us the exact idea.
" And chiefly. Thou, O Spirit, that dost prefer
" Before all temples the upright heart and pure,
** Instruct me, for thou know'st : Thou from the first
*' Wast present, and with mighty wings out spread
•• Dove-like satt'st brooding on the vast abyss,
" And^ad'st it pregnant." Boole 1,
The primitive writers of the Christian church have spoken pretty^
much at large upon the doctrine of the Holy Spirit.
He is declared by Athenagoras to " proceed from God, and re-
" turn to God, as a beam proceeds from the sun, and is reflected
" back again. — The Father is in the Son, and the Son is in the
" Father, by the unity and power of the Holy Ghost." Apol. p.
10.
He is said by Tertullian to be " the third divine person of the
♦* Godhead ; the third name of Miijesty ; the proclaimer of the
332 " AN APOLOGY FOR THE
From this declaration we learn, that the Holy SpU
rit
" monarchy of one God ; but also, IT any will receive the words of
** this new prophecy, the interpreter, of the dispensation ; and the
** guit^e of all truth which is in the Father, and the Son, and the
** Holy Ghost, according to the Christian covenant." Adv. Prax,
cap. 30.
Again : — " The Son I dedoce from rlo other source than the sub-
** stance of the Father ; the Spirit I think from no other source
*Mhan the Father by the Son." Jbid. cap. 4.
And again : — " The Spirit is the third from the Father and the
*' Son." ibid. cap. 8.
■ Origen says : — " Of the Holy Ghost T conceive that such is his
" sanctity, that he cannot be sanctified : for no foreign sanctification
" accrues to him from without, nor any, of which he was not before
" possessed, accede to him who is always holy, and whose sanctity
" never had a beginning. In like manner we must think of the
*' Father and the Son, for the substance of the Trinity alone is of
** its own nature holy, and not by sanctification from without : for
** truly it is God alone who is always holy." Homil. 1 1. in Numb.
p. 214.
^,f Gri gory Nazianzen shews the sense of the church in his time : —
*' The Holy Spirit," says he, " always was, and is, and will be.
*' He had no beginning, nor shall have any end, but is always join-
*' ed with the Father and the Son, and numbered with them ; for it
*' was not fit either that the Father should ever be without the Son,
** or the Son without the Spirit ; for that would be the greatest
" disgrace to the Deity, that any thing once wanting, should be
•' added to it : — He was therefore always both with himself, and
" with those with whom he is joined, the same, and equal, conceiv-
*' ing, rot conceived, perfecting, rot perfected, filling, not filled,
" sanctifyirg, not sanctified, deifying, not deified, invisible, eter-
** nal, immense, unchangeable, without quality, quantity, form, tan-
*' gibility, self-moving, and in eternal motion, independent .in his
*' will, self- powerful, almighty (yet as all things which belong to
^' the only-brgctten Son are referred to the First Cause, so is it
" with whatever belong to the Holy Spirit) life, and the giver of
*' life, light, and the imparter of light, goodness itself, and the
*' fountain of goodness, the upright, leading, governing, sending,
^'discerning Spirit, building for himself a temple, preparing the
*' way, bestowing his favours and working according to his own
** will, the Spirit of adoption, truth, wisdom, piety, counsel, for-
f titgde, fear ; by whom the Father is known, and the Son glori-
<' fied ; by which two alone the Father is known. They are of
f* one rank, one adoration, power, perfection, sanctity, in short-;
?' All things whatsoever v^hich the Father hath, belong to the Son,
^'' excepting that the Son is not unbegctten. And all things whicl^.
DOCTRINE OF THE TRINITY. 333
rit was an agent in the natural, as well as moral cre-
ation. For it is evident the expression cannot be un-
stood of the air or wind, because that element was not
as yet separated from the caotic mass. See Mai. 2. 15.
It is remarkable that the ancient Jews understood
this of the Spirit of the Messiah. Sec Gill on the
Trinity, p. 27, where he refers to the places. Both
the Targum of Jonathan and that cf Jerusalem trans-
late this passage, " The Spirit of Mercies from be-
fore the Lord."
The next information we meet with concerning this
Divine Person, is, not till upwards of fifteen hundred
years
*' the Son hath belong to the Spirit, except that he is not begotten."
Orat. 44. p. 711, 712.
Basil says, " If you are ignorant of many tilings ; nay, if the
** things you are ignorant of, be ten thousand times more than those
" you know, why should you be ashamed, among so many other
*' things, to take in this likewise, that safe method of cuiifessing
*' your ignorance as to the manner of the existence of the Holy
" Spirit?" Orat. contr. Sabell. p. 608, 609.
In another place he says, " The very motions cf our own mind,
*' whether the soul may be said more properly to create or beget
" them ; who can exactly determine ? What worder then is it, that
** we are not ashamed to confess our ignorance how the Holy Spi-
*' rit was produced ? For, that he is superior to created beings,
*^ the things delivered in scripture concerning him do suificieuily
*' evidence. But the title of utioriginated, this no man can be so
" absurd as to presume to give to any other than to the Suprem«
<' God : Nay, neither can we give to the Holy Spirit the title
«' of Son ; for there is but one Son of God, even the Only-begot-
«' ten. What title then are we to g've the Spirit ? We are to call
" him the Holy Spirit, the Spirit of God, the Spirit of Truth,
** sent forth from God, and bestowed through the Son : not a Ser-
" vant, but Holy and Good, the directing Spirit, the quickening
*' Spirit, the Spirit o{ adoption, the Spirit which knoweth all tha
•' things of God. Neither let any man think, that our refusirg to
*• call the Spirit a Creature, is denying his personality. For ic is
*' the part of a pious mind, to be afraid of saying any thing con-
*« cerning the Holy Spirit, which is not revealed in scripture; and
" rather be content to wait till the next life, for a pertect knowledga
V and understanding of his nature."
Cent. Eancxu, lib. 3. p. 85, ^6%
334 AN APOLOGY FOR THE
years afterwards, when the Ahnighty is introduced de-
claring a little before the flood,
330. My Spirit ' shall not always strive with man.
Gen. 6. 3.
About seven hundred years after the flood, and seven-
teen hundred before the birth of our Saviour, we find
that Pharaoh, king of Egypt, had some notion of a
Divine Spirit : —
^2 1 • ^^^ Pharaoh said unto his sei'vantSy Can we find
such a one as this is, a man in whom the Spirit *
OF God is} Gen. 41. 38.
The author of the book of Job, who is supposed
by sonje to have lived about the time of Pharaoh, tells
us, that
332.* By his Spirit God garnished theheavens. Job
26. 13. And,
2ZZ'* '^^^^ Spirit of God hath made me, and the
Breath of the Almighty hath given me life. ' Job
ZZ' 4.
These
5 *' The Jews knew the third person in' the Trinity by the name
" of Binah ox Intelligence, because they thought it was He that
•' gave men that knowledge of what God was pleased to reveal to
" them. In particular, they called him the Sanctifia-, and the Fa~
" tloer of faith ; nor is any thing more common among them,
*' than to give him the name of the Spirit of Holiness, or the Holj
" Spirit.
Allix's Judgment, p. 173.
• " The doctrine of the Spirit of God, is one of those great
** heads of gospel truth, wherein the glory of God, and the good
" of souls are most eminently concerned. The sending Christ to
•' redeem us, the sending the Spirit to dwell in us, and to apply that
" redemption to us, are the two grand promises of God in the bible,
" and the principal objects of our faith and hope."
Hurrion on the Spirit, p. 20.
' The bock of Judith has a sentiment explanatory of these two
passages : — "; O God, let all creatures serve thee ; for thou spakest
" and they were made ; thou didst send forth thy Spirit and it
f' created them." Ch, 16. 14.
DOCTRINE OF THE TRINITV*. 335
These two declarations inform us that the Spirit of
God was an agent in the original creation of the world,
in perfect conformity with Gen. i. 2. where it is said,
The Spirit of God fnoved upon the face of the waters.
Comp. Mai. 2. 15.
About the same period the vSpirit of God was given
to Bezaleel, the ingenious artificer.
334. And the Lord spake unto Moses y sayingy See, I
have called by name Bezaleel the son of Uriy the
son of Hury of the tribe of Judah ,• and I have
filled him zviih the Spirit of God,' in "wisdofn^
and in tinders tandingy and in knowledgdy and in all
manner of worhnanshipy Exodus 31. i — 3. The
same is repeated in chapter "i^t^. 30 — 35.
It appears from these two passages that the Spirit of
Grod is the proper author of all ingenious arts, ancf that,
if one man excels another, it is because the Divine
Spirit has been bestowed upon him for these purposes
in a superior degree. Comp. Deut. 8. 18, and Is.
28. 26 — 29.
Between eight and nine hundred years after the
^ood, we have an account of the Spirit of God's de-
scending upon the seventy Elders in the camp of
Israel : —
Theophilus bishop of Antioch says, "By his Word and hi«
** Wisdom he founded the universe; for by his Word and his
** Spirit the heavens were established."
Theop. ad Autol. lib. i. p. 74.
• What is here attributed to the Spirit of God, is by the Heathen
attributed to God himself. Pliny goes to far as to say, " that the
** attention which the ancients paid to the invention of arts, and
** their kindness in delivering them down to their posterity, is the
" gift of God. If any one should suppose that these things could
** be found oat by the mere force of human genius, he judges of
" the gifts of God ungratefully." Lib. 27. c. i, z.
Seneca has a sentiment much the same. " Say not that the in-
** ventioMS of men are our own. The principles of all the arts are
•* planted within us, and God, our great Master, secretly excites
f* and quickens our geniuses,".
De Ben. 4. c. G.
33^ AN APOLOGY FOR THE
33 S' ^"^ Moses went ouiy and told the people the
words of the Lordy and gathered the seventy men
of the Elders of the people ^ and set thevi round
about the tabernacle. And the Lord came
DOWN IN A CLOUD, and spake unto hitriy and
took of the Spirit that was upon him, and gave
it unto the seventy elders. And it came to pass
that zvhen the Spirit rested upon them, they pro-
phesied and did not cease. But there remained two
of the men in the camp — and the Spirit rested
upon them, and they prophesied in the camp. Num#
II. 24 — 26.
The Schechinah, or divine ^majesty, appeared from
heaven in a cloud, and as soon as they received the
Spirit they prophesifd. See Patrick on the place, where
he explains from Maimonides the first and second de-
grees of prophecy. Compare also Smith's Discourse
on Prophecy, published by Patrick.
It was soon after, when the Spirit of God came up-
on Balaam, and enabled him, not only to say many
wonderful things, in a stile more than human, but also
to foretel the future fate of kingdoms : —
336. And when Balaam saw that it pleased the Lord
to bkss Israel, he went not, as at other times, to
seek for enchantment Sy but he set his face tozvard
the wilderness. And Balaam If ted up his eyes,
and he saw Israel abiding in his tents according to
their tribes ; and the Spirit of God catne upon
him. ' Numibers 24. i, 2.
This Spirit, which was bestowed upon him, illumin-
ated his mind with the knowledge of a variety of fu^
ture events, but does not appear to have effected any
moral change upon him. He seems to have lived and
died
^ 9 The Targum of Onkelos has this, " The Prophetic Spirit from
*♦ the face of the Lord rested upon him.'*
DOCTRINE OF 1M£ TRINITY. 337
died In his sins, notwithr.tandin,- all his high attainments,
and the reputation lie h„d acquired. See Mat. 7. 22, 23.
When the Israelites were in want of a successor to
their great leader, the Lord said unto Moses,
337. Take thee Joshua the son of Nun^ a man in 'whom
is theS>?iKiTi and lay thine hand upon him.*
Num.. 27. 18.
A little above a thousand years before Chrisi;, the
Spirit of God manifested himself in an extraordinary
manner to Saul and a company uf Prophets : —
338. And the Spirit of the Lord will come upon
thee, and thou shalt prophesy with them^ and shall
he turned into another man. — And the Spirit of
God came upon Saul and he prophesied among the
Prophets, i Sam. 10. 6, 10. See the whole
story.
This is a transaction somewhat similar to that on the
day of Pentecost described in the second ciiapterof the
Acts of the Apostles.
When Nahash the Ammonite proposed ignominious
terms of peace to the men of Jabesh-gilead, we are told,
22^. 'The Spirit of God came upon Saul when he
heard the tidings^ and his anger was greatly kind-
led.''' 1 Sam. II. 6.
U u The
" How the Heathen came by their information may not he easy to
ascertain ; but it is certain they abound with sentiments very similar
to those we find in the sacred volume. Seneca says, " No man is
" good without the assistance of God. Can any one raise himself
" superior to the chances of human life, unless aided by the Deity ?
*' It is he who gives magnificent and upright counsels. He dwells
** in every good man. If you see a man unalarmed in the midst
" of dangers, unpolluted with lust, happy in adversity, calm in
" storms, looking down as it were from an eminence upon human
** things ; don't you hold him in admiration ? Don't you say. That
" virtue is greater than the little body in which it dwells ; the di-
*' vine power hath descended thither ?" Ep. 41.
* This sentiment is finely expressed by Cicero in his oration for
3j8 AN APOLOGY FOR THE
The Divine Spirit infused courage, and wisdonrij and
fortitude into his soulj necessary qualifications in the
leader of an army^
340. When this same unhappy king persecuted David,
he Jiedy and escaped, and came to Samuel in Rarnab.
— And Saul sent messengers to take David: and
zvhen they saw the company of the Prophets pro-
phesyingy and Samuel standing as appointed
over themy the Spirit of God zi'as upon the
inessengers of Saul, and they prophesied. And when
it was told Sauly he sent other messengerSy and they
prophesied likewise. And Saul sent messengers
again the third timey and they prophesied also.
Then went he also to Ramah — and the Spirit
OF God was upon him also, and he went on and
prophesied until he came to Ramah. And he strips
ped off his clothes alsoy and prophesied before
Samuel in like manner ; and lay down naked ' all
that day and all that night. Wljerefore they say^
Is Saul also atnong the prophets ? i Sam. 19.
18 — 24.
This was an event extremely remarkable. The hearts
of all men are in the hand of God. 1 he day of Pen-
tecost was a repetition of this miraculous transaction.
341. The
Sylla, where he openly declares, that the design of saving his coun-
try, when Cataline conspired against it, was injected into his mind
by the Gods. " O ye immortal Gods," says he, " it was you
*' who then inflamed my mind with a desire of saving my country.
" You called me off from all other thoughts, and turned me to the
" salvation of my country alone. You finally brought to my mind
*' the clearest light amidst the darkest shades of error and ignor-.
" ance. For 1 will attribute to you what belongs to you. Nor will
*' I ascribe so much to my own genius, as that I should of myself
*• be able to discover what was best to be done in that most unma-
•* nageable tempest of the republic."
' By his laying down naked is only meant, that he stripped off his
loose upper garment, which was commonly worn in that country.
DOCTRINE OP THE TRINITY. 33f
341. The Spirit of the Lord came upon David^ and de-
parted from Saul. I Sam. 16. 13, 14.
342.* 'The Spirit of the Lord spake by me, and his word
was in my tongue : the God of Israel said, the
Rock of Israel spake to me. 2 Sam. 23, 2, 3.
Does it not follow from hence, that the Spirit of
the Lord is the God and Rock of Israel ?
The Psalms of David were all written several hun-
dreds of years, some upwards of a thousand, before our
Saviour. In them there is mention of the Holy Spi-
rit four or five different times : Thus,
343. Take not thy Holy Spirit /;w« me. 51. 11.
344. Uphold me zvith thy free S?\K\T. 51. 12.
345.* Thou sende St forth thy Spirit, they are created.
104. 30.
346.* Thy Spirit is good, lead me. 143. 10. Di;.
Leusden translated this, Let thy good Spirit lead
me, which is a form of prayer. Ainsworth ren-
ders it. Thy good Spirit shall lead me. See Pa-
trick in loco.
And in the 139 psalm the same inspired au-
thor celebrates the omnipresence of the Holy
Spirit: — *
347.* O. Lord, thou hast searched vie, and known vie.
Thou knozvest my down-sitting, and my up-rising i
thou understandest my thoughts afar off. Thou
compassest my path and my lying- down, and art ac-
quainted with all jny ways. For there is not a
word in my tongue, hut, Ic, O Lord, thou knowest it
altogether. Thou hast beset me behind and before,
and laid thine hand upon me. Such knowledge is
too wonderful for me ; Jl ^^ ^-^l^^ > I cannot attain
unto
♦ Clemens Alexandrinus says, " There is ore Father of the uni-
*' verse, one Logos of the universe, and one Holy Spirit, which
*' is every where present.
Pi^dag. 1. I. c. 6,,
340 AN APOLOGY FOR THE
unto it. JVhither shall I go from thy Spirit?
or -whither shall I flee from thy presence ? If I
ascend up into heaven, thou art there : if I make my
bed in hell, behold , thou art there. If I take the
wings of the morningy and dwell in the uttermost
farts of the sea, even there shall thy hand lead me^
and thy right hand shall hold me. If I say., Surely
the darkness shall cover me ; even the night shall be
light about me. Tea, the darkness hideth not from
thee ; but the night shineth as the day ; the dark-
ness and the light are both alike to thee. For thou
bast possessed my reins : thou hast covered me in
my mother's womb. Ps. 139. i — 13.
The Spirit of God and the presence of God are the
same. Wherever God is, there is also his Spirit.
348. In the time of David it is said. The Spirit came
upon Amasai. i Chron. 12. 18.
349.* Then David gave to Solomon — the pattern of all
that he had by the Spirit, i Chron. 28. 12.
This is an event extremely remarkable. The whole
proceedings of David, with regard to building the tem-
ple, and all the improvements which he made in the
public worship of the Almighty, were suggested to him
by the Holy Ghost. The patterns of all the utensils
were figured to his mind by this heavenly Suggestor.
If therefore God is immense, so is his Spirit. If
God is every where present, so is his Spirit. If God
knoweth all things, so doth his Spirit. If God can do
all things, so too can his Spirit. And, in short; what-
ever perfections are in God, the same are also in his
Spirit.
In the book of Proverbs we find the Logos prom.ising
to pour out his spirit upon all those, who fhould be
obedient to his admonidons :
350. Wisdom crieth without — How long^ye simple cneSi will
DOCTRINE OF THE TRINITY. -j^i
ye love simplicity ? — 'Turn ye at my reproof -y behold,
I will pour out my spirit unto you; I will make
known MY words unto you. Prov. i. 20 — 23.
551. In the time of king Asa it is said, The spirit of
God came unto Azariah the son ofOded. 2 ChrOl^.
15. I.
352. Nchemiah saith, Tbou gaveji thy good spirit to
vijly-uEi them. ^ 9. 20.
2SZ' ^^hcu testified St against them by thy spirit in thy
prophets. 9. 30.
The prophets enlarge more upon the office of the
HOLY spirit than any of the writers who had gone
before them. We will produce their several declarations
in order, concerning that blessed person, witliout at-
tempting at any length to illuftrate their force and mean-
ing, comparing only, as we proceed to the end of the
sacred canon, spiritual things with spiritual.
354. Woe to the rebellious children^ that cover with a cover-'
ing, but not of my spirit. Is. 30. i.
355. Because the palaces shall be forsaken — until the
SPIRIT be poured upon us from en high, and the
wilderness be a fruitful field. 32. 14,15.
356. My mouth it hath commanded, and his spirit it hatb
gathered them. 34. 16.
357. IFho hath directed the spirit of the lord, or
being his counsellor hath taught him? 40. 13. If
the reader will consult the context in this place, he
will find, that the Spirit is spoken of in the highest
stile of Deity, and as the creator of the universe.
Lebanon is not suff.cient to burn, nor the beasts
thereof sufficient for a burnt -offering. All the nations
before
' Cicero says, " We ought to believe that no man was ever a
" good man, without the assistance of God : and no man ever was
\" a great man without a cert^n divine inspiration."
De Nat. Deo. 1. z. sect. 165, 166.,
34» AN APOLOGY FOR THE
hefore this infinite Spirit are as nothing, less than
nothing, and vanity.
358. Behold my servant — I have put my spirit upon him.
42. I.
359. / will pour MY SPIRIT upon thy seed, and my bles-
sing upon thine offspring. 44. 3.
^60.* '^he Lord God and his spirit hath sent me. 48.
J 6. The Divine Spirit is here spoken of under
a personal character, as is frequently the case in
the following ages. "Whether it was Messiah, or
whether it was the prophet hinnself who spake these-
words, he declares that he was sent upon his
errand to the Jews by the Lord God and his
Spirit.
361. This is my covenant with them, saith the Lord, my
spirit that is upon thee, and my words which I
have ptit in thy mouth, shall not depart out of
thy mouth, nor cut of the mouth of thy seed.
59. 21.
362. I put together two other remarkable promises of
the same Prophet, as being one illustrative of the
other, jhd there shall come forth a rod out of th-e
stem of Jesse, and a branch shall groiv out of his
roots. And the spirit of the Lord shall rest upon
him, the spirit of wisdom and understanding, the
spirit of counsel and might, the spirit of know-
ledge and of the fear of the Lord. 11. i, 1. —
The other place is — l^he spirit of the Lord is
upon me, because the Lord hath anointed me to
preach good tidings unto the meek. 61. i.
Compare Luke 4. 18, 1 9.
2^2' '^hey rebelled and vexed his holy spirit, d^-
10. The divine Spirit was the leader of the Israel-
ites through the wilderness.
364. Where is he that put his holy spirit within hipt?
63. II.
365.* The spirit of the Lord caused him to rest^
^2' 14.
DOCTRINE OF THE TRINITY. 343
By comparing these three last passages with the words
of Moses, Deut. 32. 12, where it is said, Jehovah alone
did lead him, and there was no strange god zvith him — vvc
shall have a positive proof, that the Holy Spirit is Je-
hovah. And by carrying the comparison to two other
passages in the psalms, the same conclusion will arife :
They provoked the most High in the wilderness^ and tempt-
ed God in their hearts — and — The Holy Ghost saith.
Harden not your heart Sy as in the provocation in the day
of temptation in the ivildernesSy when your fathers tempted
ME. See Ps. 78. 17, 18 J Ps. 95. 7, 8; and Hcb. 3. 7»
8. This is evidently a-divine exhortation to make the
Holy Ghost the object of our thanksgiving and praise in
common with the Father and Son.
Jeremiah hath but few discoveries of the Holy Spirit;
there is one eminent one, however, which is expressly
applied to this Divine Agent by St. Paul in his Epistle
to the Hebrews :
2^6. Behold, the days come, saith the Lord, that J will
make a new covenant with the house of Israel, and
with the house ofjudah : not according to the covenant
that I made with their fathers in the day that I
took them by the hand^ to bnng them out of the land
of Egypt — /-/// this shall be the covemmt that I zvill
make zvith the house of Israel; After those days,
saith the Lord, I will put my law in their inzvard
parts, and zvrite it in their hearts, and will be their
God, and they shall be my people. And they shall
teach no more every man his neighbour, and every man
his brother, saying. Know the Loj'd : for they shall
all know me from the least of them unto the greatest
of them, saith the Lord : for I zvill forgive their in
iquily., an dl will remember their sin no more. Ch.
31. 31— H-
Compare Hrb* 8. 7 — 13; 9. 8; and ic. 15 — 17,
from the two last of which passages it appears, that
what is applied to Jehovah by the Prophet is applied to
the
34+ AN APOLOGY FOR THE
the Holy Ghost by the Apostle. Is it not then a legi-
timate conclusion, that the Holy Ghost of the New
Testament is the Jehovah of the Old ? Not, surely, to
the exclusion of the Father and the Son, but in common
with the Father and the Son. The three divine persons
are all of equal power, dominion, and glory, yet subtain-
ing different offices in the oeconomy of human redemp-
tion.
Ezeklel prophesied about 600 years before the birth
of Christ. The Holy Spirit is frequently spoken of
in his writings. I will not say that every one of the
following instances is directly applicable to that divine
person, though, I believe, it is generally supposed they
are.
367.* Wlnther the spirit was to go, they went, i. 12.
368.* Whitherjoevcr the spirit zvas to gOy they went,
I. 20.
369. And the spirit entered into me^ when he spake unto
me. 2. 2.
370.* Then the spirit took me up, and I heard behind me
a voice. 3. 12.
371.* Then the spirit entered into me, and set me upon
my feet. 3. 24.
372.* So the %v\v^\T lifted me up, and took me away,
3- 14.
373.* The spirit lifted me up betzveen the earth and the
heaven, and brought me in the visions of God to
ferusalem. 8. 3.
374. The spirit of the living creature was in them.
10. 17.
375.* Mo7'eover, the spirit lifted me up, and brought 7ne
unto the east gate of the hordes house, — '-and said
unto me. Son of man, these are the men that devise
mischief, and give wicked counsel. 11. i, 2.
2^^* And the SPIRIT of the Lord fell upon me, and said
unto me. Speak j Thus iaith the Lord. 11. 5.
377.* Afiei'wards
DOCTRINE OF THE TRINITY. ' 345
377.* Afierwards the spirit took me up, and brought me
in vision by the s?iR\T of God into Cbaldea. 11. 24.
The reader will observe upon these several declara-
tions of Ezekiel, that in most of them the Divine Spirit
is spoken of under a personal character, and as a person-
al agent. This is more full/ explained in the New
Testament; especially in the Ads of the Apostles.
378. Then zviil I sprinkle clean water upon ycu, and ye
shall be clean : from all your fdt bines s and from all
your idols will I cleanse you. A nezv heart also zvill
I give you, and a neiv spirit will I put within you,
and I will take away the stony heart out of your
flesh, and I will give you an heart of flesh. And I
will put MY Spirit within you, and cause you
to walk in my statutes, and ye shall keep my judg-
ments and do them. 2^' ^S"~"^7"
All the moral changes, which are wrought in the
minds of men, are effected by the influence of the
Holy Ghost alone. The Father sustains his peculiar
office in i\\t redemption of mankind, the Son his, and
the Spirit his. All three concur in every act of re-
deeming power and love, but yet each hath a depart-
ment in the business, v/hich is appropriated to him
alone. It is remarkable, however, that there are places
in scripture where every office is ascribed to every per-
son.
379. Te shall know that I am the Lord when I have
opened your graves — and shall put my Spirit in
you, and ye shall live. 37. 12, 13.
It is not improbable but the Spirit in this, and some
few other places, may signify nothing more than the
breath of man. The context must determine the sig-
nification. It is well known, that the word for Spirit,
both in the Hebrew and Greek languages, is frequently
used in both senses.
V V 380. /
346 AN APOLOGY FOR THE
380. I have poured out ?4y Spirit upon the house df
Israel, saitb the Lord God. 39. 29.
381. Daniel i in ivhom is the spjrit of the holv Gods.
Ch. 4. 8.
382. There is a man in thy kingdom, in "Ji-hom is the
spmn of the holy Gods. ch. 5. 11.
383. I have heard that the spirit of the Gods is in thee.
ch. 5. 14.
It appears frorln these three passages that a notion of a
divine spirit prevailed among the nations of the East.
The wisest of the Heathens, indeed, were strongly per-
suaded of the divine agency upon the mind of man, not
only in the eaftern, but also in the western parts of the
world. '^ Whatsoever good you do," said Bias, "think
*' that you receive it from God,"— Timoleon was of
opinion that *^ nothing is done am.ong men without
'^ the divine aid."- — " There is no good mind without
" God," says Seneca. " If any man is possessed of an
*' excellent and moderate mind ; if any man laughs at
'^ what other mortals fear and wish for j a divine power
^^ actuates and governs such an one. Such a frame
"■ of mind could not be attained without the assistance
" of the Deity." Ep, 73.
384. The prophet is a fool, the man of the spirit is
jnad. Hos. 9. 7.
The operations of the Holy Spirit were matters of
jeft and ridicule in former times, as well as in the pre-
sent day.
385. I will pour out my spirit upon all fie sh, and your
sons and your daughters shall prophesy. Joel 2. -2 8.
386. In those days zvill I pour out w^y spirit, ch. 2. 29.
It is sufficiently evident from these two promises,
that the minds of men were never intended by the Al-
mighty to be fully enlightened with the knowledge of the
great truths of religion, till these latter ages.
387. My
Doctrine of the trinity. 347
387. My zviKiT remaimth among you: /(^aryenot. Hag.
2.5.
The Holy Spirit, in all his prophetic inflaences, was
with-drawn from the people, within a few years after this
declaration, and appeared not again till the days of
John the Baptist; a period of about four hundred years.
It should seem, however, that when this Divine Spirit
was with-drawn from the Jews, it was more copiously
bestowed upon the Gentiles. It is certain, at least, that
no period of the ancient world ever produced so large
a number of rare geniuses as were raised up among the
Greeks and Romans during; a few of the centuries before
ihe birth of Jesus Christ.
38S. This is the zvord of the Lord unto ZeruhbabeU say-
ings Not by mighty nor by power, but by my Spirit,
saith the Lord of hosts. Zee. 4. 6.
389. Thty made their hearts as an adamant stone, lest
they should hear the lazv, and the ivords zvhich the
Lord of hosts hath sent in his Spirit by the for-
mer prophets. 7. 12.
390. I will pour upon the house of David — //^^ Spirit
of grace and supplication. 12. 10: Or a gracious,
melting, penitential spirit, of which the Holy
Ghost should be the author.
391. Tet had he the residue of the SviKii.^ Mai. 1.
15. This is a proof extremely satisfactory, that
the Spirit of God was concerned in the first cre-
ation of the world.
V V 2 These
* It is not the intention of this work to enter into a particular
discussion of the various doctrines concerning the Divine Spirit, but
only to exhibit to the reader at one view the true scripture principles,
leaving him to form his own judgment. If he wishes to consider
the subject more at large, he will receive all the satisfaction he can
reasonably expect from Dr. Ov/eu's very valuable Discourse con-
cerning the Holy Spirit, which is a large and scarce work. Mr.
3urders's Abridgment will answer almost every purpose of the ori-
ginal, au^ may be purchased for a few shillings. liurrion's Scripture
348 AN APOLOGY FOR THE
These are the principal, if not all the passages where
the Holy Spirit is mentioned in the Old Testament.
We will now proceed to the New, and advance through
the several books in order, making such observations
as we go along, as may seem necessary to draw the
attention of the reader to the true, meaning of the Spi-
rit in these invaluable writings.
-■»««¥M^;S(^!WW»»
PART THIRD.
SECTION II.
A view of the doctrine concerning THE HOLY SPHllT, from the
New Testament.
THE existence, personality, office, and divinity of
the Holy Spirit seem to me to be estabhshed
with accumulated evidence from these writings of the
Old Testament which we have already surveyed ; but
the strongest and most satisfactory proofs of these
several particulars arise from the writings of the new
covenant dispensation. To these we will now there-
fore turn our attention, as we have before done on the
enquiry concerning the personal character of the Son of
God and Saviour of men.
392. Before
Doctrine of the Holy Spirit in sixteen Sermons is an admirable
volume. Dr. Ridley's Sermons on the Holy Spirit at Lady Moyer's
Lectures, is said to be worthy the attention of the theological stu-
dent, but I have not been able to meet with it. To these may be
added Mr. Hawker's eight Sermons on the Divinity and Operations
of the Holy Ghost ; Dr. Scott's View of the doctrine of the Holy
Spirit in the third volume of his Christian Life ; but above all
Eishcp Pearson on the Creed, where, on the eighth article, he has
defended the personality and divinity of the Holy Spirit, with his
vsual learning and ability, against every material objection of the
Socinians.
DOCTRINE OF THE TRINITY. 349
392. Before they came together she zvas found zviih child
of the WohY Gpiost. ' Mat. i. 18.
393. That "johich is conceived in her is of the Holy
Ghost, i. 20.
The Holy Spirit was not only engaged in the original
formation of the world, but he was also the sole form-
er of the body of Jesus in the womb of the Vir-
gin, as well as the sole regeneraior of the souls of men
in every age.
394. He shall baptize yon "uoilh the Holy Ghost and
ivith
' " Christ is born," says the eloquent Nazianzen, " the Spirit
" is his forerunner ; Christ is baptized, the Spirit bears witness ;
*' Christ is tempted, the Spirit leads him away ; Christ works mira-
" cles, the Spirit works with him ; Christ ascends, the Spirit suc-
*' ceeds. What is so great and godlike which he cannot do ? What
" name is so divine, that of unbegotten and begotten excepted, by
" whicli he may not be called? — He is called the Spirit of God,
*' the Spirit of Christ, the mind of Christ, the Spirit of the Lord,
*' himself being Lord, the Spirit of adoption, the Spirit of truth,
** the Spirit of liberty, the Spirit of wisdom and understanding,
*' the Spirit of counsel and strength, the Spirit of knowledge, of
** piety, and of the fear of God. And as the efficient cause of all
*' these, he fills all things with his essence ; contains all things ;
** the world is filled with his presence; and he is himself greater
** than that the world can contain his power and energy. He is
" good, lighteous, princely by nature, not by donation. He sanc-
** tifies, is not sanctified ; he measures, is not measured ; he gives,
•• but does not receive ; he fills, but is not filled ; he contains, is net
" contained ; he is numbered, glorified, rightfully inherits with the
*' Father and the Son. Being the finger of God, as a consuming
*< fire, he denounces wrath, to shew that he is of the same essence,
'" The same Spirit who was the maker, recreates by baptism and
'* the resurrection. The Spirit knows and teaches all things ; blows
" where he will, and as much as he will, going before, speaking,
" sending, and recalling. He is angered, tempted, reveals, and
•" withdraws light and life ; nay he is light and life itself. Ha
** builds temples and dwells in them as God. — He does all things
*' as God himself does. He appeared as cloven tongues of fne.
" He distributes his gifts ; made apostles, prophets, cvaiigtlists,
'• pastors and teachers.- — He is almighty, all-seeing, penetratiiig ioco
" all spirits, at the same moment of time, though far sepaiatcd fro:a
<' each c;her."
Oiat. 37. vol. I. p. 610.
3S^ AN APOLOGY FOR THE
with fire. 3. 11. The Spirit shall purify the
souls of men, as metal is purified by i!-,c action
of fire.
395/* He sa-zv /be Spirit of God descending like a dove,
and lighting upon him. 3. 16. Behold here a
personal appearance of the Spirit, -distinct from
tlie Father, and the Son.
2<j(i. Then was Jesus led up of the Spirit into the wil-
derness to he tempted of the devil. 4. i : By a
strong impulse upon his mind.
397. I zv ill put w/ySpiKiT upon hinij and he shall shez^'
judgment to the Gentiles. 12. 18.
398. //"/ cast out devils by the Svikit of God, 11. 28.
Christ wrought all his nlighty works by the
power of the Spirit. The Spirit, therefore, is
omnipotent.
399. The blasphemy against the Holy Spirit shall 7wt
be forgiven unto men, 12. 31.
400. IVhosoever speaketh against the Holy Ghost //
shall not be forgiven him. 12. 32. The sin
against the Holy Ghost seems to be irremissable
beyond every other, because it is rejecting the
last and only efficacious means appointed of hea-
ven for the salvation of sonls.
401. How then doth lyav id in Spirit call him Lord?
22. 43. This is agreeable to the sentiment of
St. Paul — No man can say thai Jesus is the Lardy
but by the Holy Ghost, i Cor. 12. 3.
ji^C2. Go ye therefore and teach all nations^ baptizing them
in the name of the Father, and of the Son, and
of the Holy Ghost. 28. 19. The whole Chris-
tian world is here commanded, by the Redeemer
hiraself, to be dedicated to the service of the
Holy Ghost, in common with the Father and the
Son.
4C3. He shall baptize you zvith the Holy Giiost.
Mark i. 8.
404. He saw the heavens opened^ and the Spirit like a
d'vc dcs^ ending uf '0:1 him, 1. ic. 40 <. Ths
DOCTRINE OF THE TRINITY. 351
405. T'he S'PWLir driveib kim into the 'Vjilderneis. i. 12.
406. David said by the Holy Ghost, 'The Lord said
to my Lord. 12. 1^^, David was under the in-
fluence of the Divine Spirit, not only when he.
settled the temple worship, but also when he
composed his sacred hymns. Compare 1 Sam.
23. 2, 3 ; and i Chron. 28. 12.
407. U is not ye that spenk, but the Holy Ghost. 13.
II-
408. He shall be filled with the Holy Ghost even from
his mother's womb. Luke i . 15.
409. The Holy Ghost shall come upon thee^ and the
pczver of the Highest shall overshadow thee : there-
fore also that holy Thing which shall be born cf thee
shall be called the Son of God. i. 35.
4 TO. Elizabeth voas filled with the Holy Ghost, t. 41.
411. His father Zacharias was filled with the Holy
Ghost, and prophesied, i. 67.
412. And the WoLY Gi-iosr was upon him. 2. 25.
413. // was reveiiled unto him by the Holy Ghost,
that he should not see death before he had sera the
Lord's Christ. 2. 26.
414. He came by the S?\-^\t into the temple. 1. l~i.
415.* And the Holy Ghost descended in a bodily shape
like a dove upon him. 3. 22.
416. He shall hapiize you zdth the Holy Ghost and zvith
fire. 3. 16.
417. Jesus being full of the Holy Ghost returned from
Jordan^ and was led by the Spirit into the wil-
derness, 4. I .
418. jfrsus returned in ike po~j:cr of the Srir^iT /v/.^
Galilee. 4. 14.
419. The SviKiT of the L)rd is upon me. 4. \%.
420. Hozv much more shall your heavenlv Father glif
the Holy Spirit to ihetn that ask him ? it. 13.
421. Unto him that blasphemeth against the Holy
Ghost // shall not be forgiven. 12. to.
422. The Holy Ghost shall teach you i>i th^ same hour
zvbat
352 AN APOLOGY FOR THE
"jchat ye ought to say. I2. I2. Could an unlntel-
ligent agent be capable of reaching naan wisdom ?
423. Behold 1 send the Promise of my Father upon you :
but tarry ye in the city of Jerusalem^ until ye be
endued with pozver from on high, 24. 49.
424.* John bare record^ sayings I sazv the Spirit de-
scending from heaven like a dove, and it abode upofi
him, John i. 32.
425. Upon whom thou shalt see the Spirit descending
and remaining on him^ the same is he zvho baptizeth
with the Holy Ghost, i. 23' Here is a dis-
tinct personal agency.
426. Except a 7nan be born cf zvater and of the Spirit,
he cannot enter into the kingdom of God. 3 . 5 .
427. That zvhich is born of the Spirit is spirit. 3. 6.
To be born of the Spirit, and to be born of
God, is the same thing, therefore the Spirit is God.-
Compare John i. 13.
428. So is every one that is born of the Spirit. 3. 8.
429. God giveth not the Spirit by measure unto him.
Z' 34-
430. 'This spake he of ihe Spirit, zvhich they that be-
lieve on him should receive ; for the Holy Ghost
ZL'as not yet given, because that Jesus zvas not yet
glorified, 7, 39.
43 1.* / zvill pray the Father, and he shall give you ano^
ther Comforter, that he may abide zvith you for-
ever; even the SPIRIT of truth ; zvhom the zsoorld
cannot receive, because it seeth him not, neither
knoweth him : but ye knozjo him ; for he dzvelletb
zvithyoUi and shall be in yen. 14. 16, 17.
432.* TX'^ Comforter, ' zvhich is the Holy Ghost,
zsohom
* Dr. Owen, in his excellent book on the Spirit, illustrates the
personality of the Holy Ghost, as taught in scripture, by a pertinent
simifitude. " It is impossible," says he, " to prove the Father to
" be a person, or the Son to be a person, any other way than we
'* may prove the Holy Ghost to be so. For he to whom all per-
" sonal properties, attributes, adjuncts, and operations are ascribed ;
DOCTRINE OF THE TRINITY. 355
zvbom the Father zvill ssnd in my 7iame ; he shall
W w teach
" and to whom nothing is ascribed but what properly belongs to a
•' person, he is a person ; and so are we taught to believe him to be*
" Thus we know the Father to be a person, and the Son also; for
*' our knowledge of things is more by their properties, than by their
*• essential forms. — There is no personal property belonging to the
*' Divine Nature, that is not in one place of scripture or other
" ascribed to the Holy Spirit.
" Jf a wise and honest man should come and tell you, that in a
" certain country where he has been, thjre is an excellent Govern-
*' or, who wisely discharges the duties of his ofHce ; who hears
" causes, discerns right, distributes justice, relieves the poor, and
*' comforts the distressed ; would you not bcii-.-ve that he intended
" by this description a righteous, wii.e, diligent, intelligent person ?
*' What else could any man living imagine ?
" But now suppose that a stranger, or person of suspicious
" character and credit, should come and say, that the former in-
" formation which you had received was indeed true, but that no
** man or person was intended, but the iun, or the vAnd, which,
" by their benign influences, rendered the country fruitful and rem-
" perate, and disposed the inhabitants to mutual kindness and be-
" nignity ; and therefore, that the whole description of a governor
*' and his actions, was merely fgurativt, though no such intimation
" had been given you. Must you not conclude, either that the
** first person was a notorious trifler, and designed ycur ruin, if
** your affairs depended on his report ; or that your latter infjrmer
*' whose \eracity vou had rea?on to suspect, had endeavoured to
" abuse both him and you. It is exactly thus in the case before us.
" The scripture tells, that the Holy Ghost governs the church;
*' appoints overseers of it; discerns and judges all things; com-
" forts the faint ; strengthens the weak ; is grieved and provoked
*• by sin ; and that in tnese, and many otiier afiairs, he works,
" orders and disposes all things, according to the counsel of his own
" will. Can any man credit ihis testimony, and conceive otherwise
*' of the Spirit, than as a holy, wise, intelligent person I' Now while
" we are under the power of these apprehensions, there come to us
*' some men, Socir.tani or ^takers, whom we have just cause to
" suspect of deceit and falsehood ; and they tell us, that what the
*' scripture says of the Holy Ghost is indeed /rz/c", bat that no such
*' person is intended by these expressions, but only an accident, a
*' quality, an e^^'ect. or influence of the power of God, which doth
*' all these i\ax\gs fguruti-uely ; that he has a nvill figuratively, an
** understanding figuratively, is sinned against figuratively ; and so
" of all that is said of him. Now whai can any man, not bereft of
" natural reason as well as spiritual light, conclude ? but either
'* that the scripture designed to draw him into fatal errors, or that
354 AN APOLOGY FOR THE
teach you al thiugs, and bring all things to your
rnnembrai.ce whatsoever I have said unto you.
14. 26.
433.* IVljen the Comforter is come^ zvhom I zuill fend unto
you from the Father, even //j(? spirit of truth, which
proceedeth from the Father^ he shall testify of me.
15. 26.
434.* / tell you the truth : It is expedient for you that 1
go away; for if I go net away, the comforter
unll net come unto you : but if I depart 1 will send
him unto you : and ivhen he is come, he fhall reprove
the tvcrld of sin, and of righteousness y and of
judgment. 16. 7, 8.
435.* When he, the spirit of truth, is come, he will
guide you into all truth: for he shall not speak of
himself; but whatsoever he shall hear, that shall he
speak', and he will shezv you things to come. He
shall glorify me : for he shall receive of mine, and
shall shew it unto you. All things that the Father
hath are mine : therefore said /, that he shall take
of mine, and shew it unto you . 1 6. 1 3 — 1 5.
Language is incapable of expreffing the perfonal ex-
istence of the Ploly Spirit in more forcible terms than
these. If he is not a distinct, personal and intelligent
agent, expreffions have no meaning.
436. He breathed on them, and saith unto them., Receive ye
the Holy Ghost. 20. 22. This is an embli-
. matical action, such as were common among the
Jews.
The evidence to the existence, personal properties,
intelligence, and deity of the Holy Spirit, are pretty nu-
merous
" those who impose such a sense upon it, are corrupt seducers, who
** would rob him of his faith and comforts ? Such will they at last
" appear to be."
Bu/der's Abridgment, p. 28, 29.
DOCTRINE OF THE TRINITY. 355
mcrous and strong from the four gofpcls. The Acts of
the Apostles abound still nriore with the same kind of
information.
437. Afler that hcy through the Holy Ghost, had given
commandment unto the Apostle. Acts i. 2.
438. IV ait for the promise of the Father. 1. 4.
439. Baptized with the Holy Ghost not many days
hence, i. 5.
440. Te shall receive pozver after that the VioLY Ghost
is come upon you. i. 8.
441. V/hich the Holy Ghost, hy the mouth of David
spake before, i. 16.
442. And they were all filled with the Holy Ghost, and
began to speak with other tongues as the spirit gave
them utterance. 1. 4.
443. It shall come to pass in the last days, saith Gody I
will pour out of my spirit upon all flesh. 2. 17.
444. I will pour out in those days of my spirit. 2. 18.
445. Being by the right hand of God exalted, and having
received of the Father the promise of the Holy
Ghost, he hath shed forth this. 2. 23'
446. Repent and be baptized every one of you in the name
of Jesus Christ for the remiffton of sins y and ye shall
receive the gift cf the Holy Ghost : for the pro-
mise is to you, and to your children. 1. 38, 39.
447. Feter, filled with the Holy Ghost, said. 4. 8.
448. And they were all filled with the PIoly Ghost, and
they spake the word of God with boldness. 4. 31.
449.* fVhy hath Satan filled thine heart to lie to the Holy
Ghost ? Thou hast not lied unto men, but unto
God.^ 5. 3, 4.
450. To tempt the spirit of the Lord? 5. 9.
45 1 . fVe are witnesses of these things, and so is also
the Holy Ghost, whom God hath given to them
that obey him. 5. 32.
W w 2 452. Men
* Lying to the Holy Ghost, is lying unto God ; therefore the Holy
Ghost is God.
3S6 AN APOLOGY FOR THE
452. Men cf honest report ^ full cf the. Holy Ghost,
and wisdom,' 6. 2-
453. Slephen, a man full of faith and the Holy Ghost.
6.- 5.
454. Te do always resist the Holv Ghost. 7. 51.
455. Ue being full cf the Koly Ghost locked up sted-
f a stly inio heaven. 7. 55*
456. Prayed for them that they might receive the Hoin
Gho.-.t. 8. 15.
457. 'Then laid they their hands on thentj and they received
the Holy Ghost. 8. 17*
458. IF hen Simon sa-ji\ that through laying on the Apos^
ties hands J the Holy Ghost was given y he cjfered
them money J ^'^yifigy Give me also this power, that
en whomsoever I lay hands he -may receive the Holy
Ghwst. 8. 18, 19.
459.* Then the spirit said unto Philip, Go near and jcin
thyself to this chariot. 8. 29. Here the Spirit is
inrroduced as a personal, and intelligent aj^cnt. *
460.* The SPIRIT cf the Lord caught azi-ny Philip. 8.
39. We see again, that as the Spirit had before
spoken
* St. Cyprian has summed up the several operations of the Holy
Spirit in a manner worthy of our attention : — " AH," says he, '• is
*' by the guidance of the Holy Spirit that those who wandered are
*' directed, the wicked are converted, the weak are strengthened.
*' He. the right Spirit, the Holy Spirit, the princely Spirit, rules,
" pcrftcts, dwells in our souls, which he perfects, and cur hearts
*' which he possesses. Nor does he sufFer those to err, or be cor-
*^ rupted, or overcome whom he hath taught, whom h? hath pos-
" sesscd, and whom he hath girded with the sword of most pcwer-
*' ful virtue. —
** He washes away sins ; he justifies the ungodly, and calls the
** dead to life ; he heals discord, and draws and binds with the bond
** of love ; he raises us up to heaven ; and, freeing us from the
** vanities of this world, he makes us heirs of a kingdom above ;
" of which this is the chief happiness, that this body by spiritual
*• influences converses with angels ; nor shall there be any more
*♦ the appetites of flesh and blood ; but there shall be a full suiHci-
*' ency of all things ; God shall be known, and the Holy Spirit shall
" dwell within us."
Dc Spirit. Sancto, p. 486, 48P.
DOCTRINE OF THE TRINITY. 35^
spoken to Philip, so here he bore him miracu-
lously away; a sufEcient proof of his personal
agency.
461. Bi ether Saul, the LorcU even Jesus ^ that appeared
WHO thee in the way as thou earnest, bath sent mey
that thou rni'^btest receive thy sight, and be filed
zvi:h the Holy Ghost. 9. 17.
462. 'Then had the churches rest — and "talking in the fear
of the Lord, and in the comfort of the Holy Ghost,
vcere 777ultiplied. 9. 31.
4^3.* IV h tie Peter thought on the visicn, the spirit said
unto him, Beheld three men se^k thee. 10. 19.
i\f>^ * Go vcith them, douiling nothing; for I have sent
them. 10. 20. In both these cases the, Spirit is
introduced as speaking to Peter in the manner of
a persrjnsl agent.
465. God anointed Jesus of Nazareth ivilh the Holy
Gho^t and zvith power. 10. 38.
466. The H'.LY Ghost fell on all them voho heard ihi
ivcrd. TO. 44.
467. On the Gentiles also was poured out the gift of the
Holy Ghost. 10. 45.
463. Can any' man forbid water, that tlcse should not he
baptized, who have received the Holy Ghost, as
zvell as we F 10. 47.
469.* And the spirit bade me go irith them, nothing
doubting. II. 12. Here again the Spirit speaks,
and in such a manner as implies that he is the
governor of the church.
470. As 1 began to speak, the Holy Ghost fellm them,
as on us at the beginning. 11. 15. •
47 1 . John indeed baptized with water ; but ye shall be
baptized with the Holy Gno'iT. 11. 16.
472. God gave them the like gift (of the Holy Ghost. J
II. '17.
473. Barnabas was a good man, and full oj the Holy
Ghost and of faith, it. 24.
474. Agalu?
IjS AN APOLOGY FOR THE
474. Agabus signified by the Spirit great dearth, if
28.
475*. As they ministered to the Lord and fasted^ the
Holy Ghost said^ SepanUe me Barnabas and
Saul for the work whereunto I have called them.
13. 2. Hence k appears the Spirit acts as a
fovereign in the church, and the context shews
the Apostles obeyed his orders.
476.* 'Jhejy being sent forth by the Holy Ghost, de-
parted unto Seleucia. 13. 4. The whole of the
gospel dispensation, and government of the
church, is in the hands of the Spirit.
477. '^hen Sauly— filled 'with the Holy Ghost, set hts
eyes on him. 13. 9.
478. 'The disciples were fidled with joy^ and with ih^
Holy Ghost. 13. 52.
479. God^ who knoweth the hearts^ bare them witness^
giving them the Holy Ghost, even as he did
unto us. 15. 8.
480*. It seemed good to Jhe Holy Ghost and to us^ to
lay upon you no greater burden than these necessary
things. 15. 28. Behold here again the personal
and intellectual agency of the Spirit.
" 48 1*. When they bad gone throughout Phrygian—and were
forbidden of the Holy Ghost to preach the word
in Asia, after they, were come to Mysia^ they assay-
ed to go into Bithyniai but the Spirit suffered
them- not. 16. 6, 7. The same observation holds
good here. The Holy Spirit acts as a. fovereign.
482. For in him we livey and move, and have our being ;
, ^z^ certain also of your own poets have said. For we
are also his offspring. 17. 28.
This passage is much in the spirit of the hundred and
and thirty ninth psalm. And as that psalm is applied to the
Spirit of God which filleth all things, so may this verse
be applied to the same divine person. The poet to
which the Apostle refers was Aratus, who lived about
the
DOCTRINE OF THE TRINITY. 359
the year 280 before Christ. The poem quoted begins
in the manner following : —
" From Jove begin : let not us men
" Permit great Jove to be unsung.
** For every town, and every crowd
" Of living men, with Jove are fill'd.
" With him are fiU'd both sea and land.
** Of Jove we're every where possess'd.
*' For we, even we his offspring are,
" Kindly he points out good to all."*
483. Have ye received the Holy Ghost since ye heUev-
ed f And they say unto hivi^ IVe have not so much
(IS heard whether there be any Holy Ghost.
19. 2. It had never come to our knowledge that
the Holy Spirit had been given in any extraordi-
nary manner.
484. WJjen Paul had laid his hands' on theniy the Holy
Ghost came on them. 19. 6.
485.* Save that the Holy Ghost witnesseth in every
city^ sayings that bonds and affiictions abide me,
10, 23. The Spirit speaks to Paul.
486.* Take heed — to all the flock over the which thel^OLY
Ghost hath made you overseers. 20. 28. The
Holy Spirit appoints all ministers in the church.
487. They said to Paul through the Spirit, that he
should not go up to Jerusalem. 21.4.*
* Compare with this the hymns oiF Cleanthes and EupoHs to the
Creator.
* The doctrine of the Holy Spirit's influence upon the human
mind is treated with great and general neglect in the present day.
This, I conceive to be the chief cause of that lukewarmness and
irreligion which prevail in so fatal a degree among all ranks of men.
A most able and animated defence of these divine influences hath
lately been laid before the public by the Rev. Dr. Knox, in his
Christian Philosophy ; a work which has a strong tendency to re-
vive the dying cause of religion, and to distinguish between what is
spurious and what is genuine among the professors of Christianity.
In my judgment, however, the learned Doctor makes too little ac-
count of external evidence. If he could see it right to rectify this
part in the next edition, I make no doubt the volumes would becom*
very generally acceptable to men of inquiring minds.
36» AN APOLOGY FOR THE
488.* He took Pattl's girdle y and hound his own hands and
feet, and said, Thus saith the Holy Ghost, ^S'^
shall the Jews at Jerusalem hind the man that
owneth this girdle. 21. n. The Holy Ghost
speaks to Agabus.
489.* Well spake the Holy Ghost hy Isaiah the
prophet unto oar fathers, saying ; Go unto this
people y and say, &c. — and I should hsal then:.
28. 25 — 27. See Jones on the Trinity upon this
passage, ch. 2. sect. 22, vv'here he proves by a
comparison of it with the sixth chapter of Isaiah,
that the Holy Ghost is tiic Lord of Hosts.
The Acts of the Apostles, we have seen, abounds
largely with declararions concerning the Holy Spirit.
The evidence from thence will be found perfectly deci-
sive for his existence, personality, intelligence, and divi-
nity. The Epistles come next under confideration.
490. Declared to he the Son of God wiih pozver, according
to the Spirit of holiness. Rom. i. 4; The
Spirit of holinefs probably means in this place
the Divine Nature of Jesus. The expression is
ambiguous.
49 T. The love of God is shed abroad in our hearts hy the
¥ioLY Ghost which is giV'Vt unto us. 5. 5.
492. IFho walk not after the fesh, hut after the Spirit.
8. I.
493. The law of the Spirit of life in Christ Jesus hath
made vie free. 8. 2.
494. Who walk not after the fleshy hut after the Spirit.
8. 4. '
495. They that are after the Spirit do mind the things
of the Spirit. 8. 5.
496. Te are not in the flesh, hut in the Spirit, if so h.-
that the Spirit of God dwell in you. Nozv if ai.
man have not the Spirit of Christ he is none c
hi: .
DOCTRINE OF THE TRINITY. 361
bis. 8. 9. The Holy Ghost is "equally the
Spirit of Gu'd and of Christ.
497. The Spirit is life because of righteousness. 8. 10.
493,* If the Spirit of hivi that raised up Jesus from the
dead dzvell in you, he that raised up Christ from the
dead shall also quicken your mortal bodies by hts
Spirit that dwelleth in you. 8. 11.
The Spirit of God was the agent in raising up the
body .of Jesus Christ from the grave, and will be the
same in the resurrection of our bodies. It is remark-
able, however, that all the three persons are spoken of as
being concerned both in the resurrection of Jesus and in
our resurrection,
499. If ye through the Spirit do mortify the deeds of the
body., ye shall live. 8 . 13.
500. As many as are led by the Spirit of God they are
the sons of God. 8 . 14.
501. Te have received the Spirit of adoption. 8 . 15.
502.* The Spirit itself beareth witness with our spirit,
8. 16.
5 03 . Who have the first fruits of the Spirit. 8 . 23 .
504. The Spirit helpeth our infirmities. 8. 26.
505.* 716^ Spirit itself make th intercession for us ivilh
groanings zvhich cannot be uttered. 8. 26. Here
is also perfonal agency.
506. He that searcheth the hearts knozveth what is the
mind of the Spirit. 8. 27.
507.* My conscience bearing me witness in the Holy
Ghost. 9. i. Here is an appeal to the Holy
Ghost, which appeal was never to be made to
any other being but God by the law. Deut. 6.
13, 14. The Holy Ghost therefore is God.
508. The kingdo?n of God is — -Joy in the Holy Ghost.
14. 17.
509. No'.v (be God of hope fill you zvith all joy and peace
X X " in
362 AN APOLOGY FOR Ttk
in helievingy that ye 'inay abound in hope ^through
the pozver of the l-loLY Guost, 15. 13.
5 10. That the offering up of the Gentiles might' be accepla-^
bley being sanctified hy the Holy Ghost. 15. i6.
51 1. Through mighty signs and wonders ^ by the poller of
/i?^:' Spirit of God. 15. 19.
All the miracles wrought by the Apostles were ac-
complished by the power of the Spirit. Indeed, there is
that intercommunityj if I may so speak, between the
Father, Son, and Spirit, that they all concur in every
act of creation, providence, and grace.
512. / beseech you — for the love of the Spirit. 15. 30.
513. My preaching was in demonstration of the Spirit,
and of pozver,' that your faith should not stand in
the zvisdom ofmen^ but in the power of God. i Cor.
1. 4, 5. Hence it appears the Spirit is God.
^i^*The things which God hath prepared for them that
love him^ God hath revealed unto us by his Spirit ;
for the Spirit searcheth all things ^ yca^ the deep
things of God. 2. 9, 10. ■ _
515.* The things of God^ knoweth no man, hut /^(? Spirit
OF God. 2. II.
if the Holy Ghost is capable of searching the coun-
fels of the Divine mind, and of knowing all the secrets
of God as fully as the spirit of a man knows all the fe-
crets of his own bofom, he must be comrtiensurate with
that Infinite Being, and consequently must be infinite
himself.
516. IP7' have received the Spirit which is of Gody that
zve might know the things which are freely given to
us of God, 1. 12.
517. /;/ words which the Holy Ghost teatheth, 2. 1J«
518. The Jiatural man receive th not the things of the
Spirit of God. 2. 14.
519.* Know
DQCTRINE OF THE TRINITY. 363
519,* Know ye not that ye are the temple of God, and
that. //?h? Spirit of God ■ dwelleth in yoiif If
any man defile the temple of God him shall God de~
stroy : for the temple of God is boly^ which temple
ye are.'* 3. 16, 17. The Holy Ghost is called
God three times in these two verses.
5,20. But ye are washed, hut ye are sanctified^ but ye are
justified in the name of the Lard Jesusj and by the
Spirit of our God. 6. 11.
52 1. Know ye 710 1 that your body is the temple cf the Holy
Ghost, which is in you, zvhich ye have of
God, and ye are not your own ? Fcr ye are
bought with a price : therefore glorify God * in your
X X 2 body
2 St. Ambrose says, when speaking of this passage, " How im-
" pudently do you deny the deity of the Holy Spirit, when you
•• read, that the Spirit hath a temple ; for it is written, Ye are the
*' temple of GoJ, and the Holy Spirit avjells in you. God therefore
*' hath a temple : a creature hath no real temple : but the Spirit
" hath a temple ; for he dwelleth in you." De Spiritu Sancto, lib.
3. c. 13.
Theophylact upon it says, " If we be. the ternple of God, be-
*f cause the Spirit of God dwells in us, then the Spirit is God."
♦♦ In this place," says Calvin, •' we have a clear testimony,
*' asserting the divinity of the Holy Spirit : for if he was a crea-
'* ture, or a gift only, he would not have made them the temple of
** God, by dwelling in them."
Bishop Pearson says, " We know no, other reason why we are the
*' temple of God, when the Spirit of God dwells in us, but only
'♦ because the Spirit of God is God." On the Creed, p. 320.
The same learned man says again : " That person whose inhabi-
" tation makes a temple, is God ; for if the notion of a temple be
" nothing else but to be the house of God, and if to be the house
" of any creature is not to be a temple, as it is not, then no inhabi-
** tation of any created person can make a temple ; but the inha-
** bitation of the Holy Ghost inakes a temple : — therefore the Holy
" Ghost is God." ■■■■■-■■
P. 319.
*" The Jewish temple, to which there seems here to be an allu-
*' sion, was a place of the most solemn religious worship, of that;
*'. God to which the temple was built ajid dedicated. BeU'Cvers be-
*' ing the temple of the Holy Ghost, ats ljoun4 to worship him;,
" waose temple they ar^.*'
Hurrion, p. \i^f
3^4 AN APOLOGY FOjl THE
hodyy and in your spirit y which are God's. 6. 19,
' 20. Compare this with 2 Cor. 6. 16. 2"e are the
temple of the living God ,- as God hath said, I
will dwell in them^ and vjalk in them ; and I will be
their God, and they shall be my people, A nd with
Levit. 26. II, 12. J will set my tabernacle amongst
you y and my soul shall not at>hor you. And I zvill
walk among you and will be your Gody And ye shall
be my people. To be the temple of the Holy
Ghost, and the temple of the living God^ is 'one
and the same thing; the Holy Ghost therefore is
the living God.
522. I think also that I have the Spirit of God. 7.
40.
,52 J. No man speaking by the Spirit of God calleth
Jesus accursed : and no man can say that Jesus is
the Lcrdy but by the Holy Ghost. 12. 3.
524. There are diversities of gifts, but the same Spirit.
12. 4. _
525.* The manifestation of the Spirit is given to every
man to profit tvithal : for to one is given by the
Spirit the word cf wisdom : to another, the zvord
cf knowledge by the same Spirit : to another, faith
by the same Spirit : to another, the gifts of healing
by the same Spirit. But all these worketh that cne
and the self- same Spirit, dividing to every cne
severally as he will. * 12. 7, 8, 9, 1 1.
527.* By
5 St. Chrysostom observes on these words, " Js he ivill, it is
♦* said, not as he is commanded ; dividing, not as divided, he being
** the author, not subject to authority. Do you not see the perfect
** power? for they who have the same nature, no doubt, have the
" same authority ; and they that have the same dignity, have one
^' and the same virtue and power."
Irerjeus in his short view of a Christian's belief says : — " In one
** God, the Supreme Governor over all, of whom are all things j
*' — and in the Son of God, Jesus Christ our Lord, by whom are
*' are all things ; — and in the Spirit of God, which hath in every
•* generation manifested unto men the dispensations both of the Fa-
«• ther and the Son, according to the will of the Father." Lib. 4,
cap. 62.
DOCTRINE OF THE TRINITY. $^5
526. By one Spirit we are all baptized' into one hcdy—^
and have been all made to drink into one Sprit.
12. 13.
527. In the S?\vt.iT he speaketb mysteries, 14. 2.
528. IV ho hath also sealed us, and given the earnest cf
/'!<? Spirit in our hearts. 1 Cor. i. 22.
529. Tc are the epistle of Christ, zvritUn, net zvitb inky
but zvith the Spirit ef the living God. 3. 3.
Compare Heb. 8. 10.
53c. Hjzv shall net the ministration of the Spirit he ra-
ther glorious r* 3 . 8 .
531. A^ow the Lord is that Spirit : ami where the Spirit
of the Lord is, there is liberty. 3. 17.
532. Change/ fro/n glory to glory, even as by the Spirit
of the Lord.* 3. 18. or by the Lord the Spirit,
as it is in the orig-inal.
(22- God, Tjho also hath given unto us the earnest of the
Spirit. 5. 5.
534. By the Holy Ghost. 6. 6. Dr. Harwood would
*' render this, " By a devout disposition, or vir-
" tuous temper." Vide his Greek Test, in loco,
535. 7e are the temple of the living God. 6. 16. Or
of the Holy Ghost, i. Cor, 6. 19.
536. If ye receive another Spirit, which ye have not
received. 1 1 . 4.
537. The grace of our Lord Jesus Christ, and the love of
God, and THE COMMUNION OF THE HoLY GhOST
be with you all. Amen^'' 13. 14.
This
" The Spirit is not without the Wcrd," says Athanasius, " bat
** being in the Word, it is through him in God : so that all gifts
*f are given by the three persons. For in the distribution of gifcs,
*' as the Apostle writeth to the Corinthians, it is the same Spirit,
*' it is the same Lord, and it is the same God, which worketh all
** in all. For the Father himself, through the Word, in the Spirit,
•* worketh and giveth all things."
Ep. 1. ad Seiap. de Spiritu Sancto.
* Dr. Clarke explains this whole chapter in a different manner.
See his Commentary on 40 select texts of scripture, p. 192 — 206.
' Origen says, " A^ for us, who worship and adore no creature.
5*6 AN APOLOGY FOR THE
This is a prayer to the three persons of the Divine
Nature for their respective blessings in the covenant of'
redemption. And as the comnnunications of the Holy
Spirit are essentially necessary to our holiness and hap-,
piness, those communications are supplicated for the
believers of Corinth by the affectionate Apostle.
538. Received ye the Spirit hy the zvorks of the laWj or-
by the hearing of faith ? Gal. 3. 2.
539. Are ye so foolish ? having begun in the SpiriTj art
ye now made perfect by the flesh ? Z' Z'
540. He therefore that minis t ere tb to you the Spirit. 3.5.
541. That we might receive the promise of the Spirit
through faith. 3. 14.
542. Because ye are sons^ God hath sent forth the Spirit
of his Son into your hearts. 4. 6.
543. Persecuted him that zvas born after the Spirit.
4. 29.
5^44. We through the Spirit 1^' ait for the hope of right e-^
ousness by faith. S' S'
545. Walk in the Spirit. 5. 16.
546. The flesh lusteth against the Spirit, and the Spirit
against the flesh. 5. 17.
547. ]f \e be led by the Spirit, \e are not under the law*
5.'i8.
548. The fruit of the Spirit is lovcj joy, peace. 5. 22.
549. If we live in the Spirit, let us also walk in the
Spirit. 5. 25.
550. He that soweth to the.SviKiT, shall of the Spirit
reap life everlasting. 6. 8.
551. In whom also after that ye believed, ye were sealed.
with theWo-LY Spirit of promise, Ep. i. 13.
5-52. That the Father of glory may gize you the Spirit
of wisdom and understanding, i. 17.
553.*7'/&r<?«^i>
« but the Father, the Son, and the Holy Ghost, as we do not err ia
•* our worship, so neither let us offend in our actions and convcr-
** sation.'*
In Epist. ad Rom. lib. z*^
DOCTRINE OF THE TRINITY. 367
SS3* 'through hm we both have access by one Spirit
unto ihe Father. 2. 18.
5.54.* An habitation of God through Z^^- Spirit. 2. 18,
God dwells in all true believers by his Spirit.
555. As it is now revealed unto the holy Apostles and
Prophets by the Spirit. • 3. 5.
556. Strengthened with might by his Spirit in the innet
man. 3. 16.
557. Keep the unity of the Spirit />; the bond of peace *
4- 3- .
558. 'There is one body, and one Spirit. 4. 4.
559. Grieve not the Holy Spirit of God, whereby ye
are sealed. 4. 30.
-560. 'The fruit of the Spirit is in all goodness, righteous-
nessy and truth. * 5. 9.
,561. Be filled with theSviKiT. 5. 18.
562. 'Take the szvord of the Spirit. 6. 17.
563. Praying — with all supplication in the Spirit. 6. 18.
564. The supply of the Spirit of Jesus Christ. Phil.
I. 19.
565. If any fellowship of the SPIRIT. 2. i.
566.* JVhich worship God in the Spirit. * 3. 3. This
should be translated God the Spirit. See Hurrion,
p. 143, 144. Ambrose understands it in the
same manner. And indeed the literal rendering
is unquestionably God the Spirit.
567. Our gospel came — in power, and in theYloLY Ghost.
I Thes. I. 5.
568. With joy of the H.OLY Ghost, i. 6.
569. God, who hath also given unto us his Holy Spirit.
4.8.
570. ^lench not the Spirit. 5. 19.
''^'ji. God hath from the beginning chosen you to salvation
through sanclification of the Spirit, and belief of
the truth. 2 Thes. 2. 13. 572. The
* Cicero says, " If intelligence, virtue, fidelity, find harmony,
•* are found in the human race ; from whence could they flow down
*' .upon earth, unless from the Supreme Being ?
Dc Nat. Deo. 1. ir. n. 9;.
26» AN APOLOGY FOR THE
of It vanishes ; or rather, the expression becomes unsuit-
able to the Apostle's argument.
270.* The first man \is of the earthy earthy : the second
man is the Lord from heaven. ' i Cor. 15. 47.
As Adam was originally from the earth, so Christ
was originally from heaven. And his dominion, as well
as origin, is strongly expressed by the Apostle's saying,
'The second man is the Lord from Heaven. This
text, therefore, according to every fair and probable
construction, leaves us no room to doubt concerning
the pre-existence of our Lord and Saviour Jesus Christ,
and implies at the same time that he was in possession
t)f dominion before he came into the world.
27 1 .* Now that he ascended^ zvkat is it hut that he also
descended first into the lower parts of the earth f
He that descended^ is the same also that ascended
up far above all heavens^ thai he might fill all
things. Ep. 4. 9, 10. The Apostle here asserts
the original pre-existence, and the present im-
mensity of the Saviour of mankind.
272.* Jf any man love not the Lord Jesus Christy let him
be Anathemay Maranatha, " The manner in which
the
' ** St. Paul calls Jesus Christ the Adam from ahonje; shewing
** that he followed the notions of the Jews, who call the Sheki-
nah, the Adam from above, the heavenly Adam, the Adam
*• blessed, which are the titles that they give only to God."
Allix's Judg. P.J36.
1 Cor. 16. 22. *' Our blessed Lord," says an able vindicator
of his dignity and honour, " hath done great and wonderful things
for us. \i our respect, duty, and gratitude happen, through
" cur ignorance and excessive zeal, to rise too high ; this is the
** overflowing of our good natured qualities, and may seem a piti-
** able failing. But, on the other hand, if we happen to fall short
" in our regards, there is not only ingratitude, but blasphemy in it.
•• It is degrading, and dethroning our Maker, Preserver, King, and
" Judge i and bringing him down to a level with his creatures.
DOCTRINE OF THE TRINITY. 269
the Apostle here speaks of the necessity of our
love to Christ, seems to imply his having a claim
to our affection above what any merely human
being can be supposed to have. It intimates
great merit on the part of Christ, and vast obli-
gation on the part of man.
273.* ^11 things are of God, who bath reconciled us to
himself by Jesus Christy and hath given to us the
ministry of reconciliation ; to licit ^ that God was
IN Christ, reconciling the world unto himself not
imputing their trespasses unto them ; and hath
committed unto us the zvord of reconciliation. Now
then we are ambassadors for Christy as though
God did beseech you by us, we pray you in Christy's
steady be ye reconciled unio God. For he hath
made him to be sin for us, who knevo no sin, that
we might be made the righteousness of God tn him. '
This is a very rich and important passage of holy
scripture, and can never be seriously read, without the
most grateful wonder, and affection to those adorable
Persons, who have pitied our ruined state, and graciously
interposed for our salvation. To accomplish this great
purpose
" Besides ; we have many express cautions given us in scripture,
*' not to be wanting in our respects and services towards God the
** Son ; but have no particular cautions against honouring him too
*' much. We know that we ought to honour l.um e^ven as ive /jofiour
" the Father; which, if it be an ambiguous expression, we are very
*' excusable in taking it in the best sense, and interpreting on the
'• side of precept. We know that by dishonouring the Son, we
*' do, at the same time, dishonour the Father : but we are no where
*' told, that the Father will resent it as a dishonour done to himself,
** if we should chance, out of our scrupulous regards to the Father
*' and Son both, to pay the Son more honour than strictly belongs
*' to him. On these and the like considerations (especially when
** we have so many, and so great appearances of truth, and such
*' a cloud of authorities to countenance us in it) the error, if it be
*' one, seems to be an error on the right hand."
Waterland's Defence of Queries, p. 476, 477.
I2 Cor. 5. 18— zi,
370 AN APOLOGY FOR THE
speaking of the Spirit of the Lord, and his search-
ing the heart, says, " It is better to offend the
" foolish and proud men, than God." '
575. God — was Justified in /be Spirit, i Tim. 3. 16.
576.* Now the Spirit speaketh expressly that in the
latter ti?nes some shall depart from the faith. * 4. i.
577. In charity^ in Spirit y in faith. 4. 12.
578. TheSpiKiT — of power, and of love. 2 Tim. 1.7.
579. That good thing which zvas committed unto thecy keep
by the Holy Ghost which dwelleth in us. 1 Tim.
I. H-
580. He saved us by the washing of regeneration, and re-
newing (f the Holy Ghost ; which he shed on us
abundantly through Jesus Christ our Saviour. Titus
581. God bearing them witness — zvith gifts of the Holy
Ghost. Heb. 1. 4.
582. Wherefore as the Holy Ghost saithy To day if
ye 'will hear his voice. 3.7.
What the Apostle applies here to the Holy Ghost, is
applied by the Psalmist to Jehovah our Maker. The
Divine Spirit, in common with the Father and the Son,
is therefore the Lord our Maker. Compare Ex. 17.2.
with
' Epist. 1. sect. 21.
* Mr. Hawker sums up the evidence of the Spirit's personality in
these words : — ♦' He is said to create and gi've life ; to uphold, and,
by taking away the breath of his creatures, to destroy : he is said
also, to feac/j ; and to guide into all truth : he was seen in a bodily
shape like a do've : he hath spoken expressly : by prophets : to apos-
tief: and to churihes : he hath appointed ministers : sent messen-
gers : hath borne ^witness : hath been appealed to as a ^witness :
hatb testified of Christ : he is described as possessing all personal
properties, such as joy, and grief : a mind : a ivill : and poixier :
is declared capable of being tempted : of being resisted : of \i'ax-
\r\^ despite done unto him : zx\<i oi hoin^ blasphemed ; all which,
more or less, must be allowed to be very highly demonstrative of
personal consciousness and identity."
Sermons, p. 168, 169.
DOCTRINE OF THE TRINITY. 371
with this declaration of the Apostle, and the whole nine-
ty fifth psalm. See too Hurrion, p. 141.
583, IVere made partakers of the Holy Ghost. 6. 4.
584.* The Holy Ghost this signifying. 9. 8.
It appears from the context on this passage, that St.
Paul corfidered the Holy Spirit as the author of the
whole Mosaic ccconomy. Comp. Heb. 10. 15, and i
Chron. 28. 12.
585. Christy 'who through the eternal Spirit offered
himself without spot to God. 9. 1 4.
Origen says, " I believe that there is one God, the
«' creator and maker of all things j and that the Word,
" which came forth from him, is God also, of one sub-
" stance with the Father, and eternally existent; and
" that in these latter times he took manhood of Mary.
" I believe also in the Holy Ghost, who is eternally
" existent. Cent. Marcion. sect. i.
586. The Holy Ghost also is a witness to us. 10. 15.
587. Hath done despite to the Spirit of grace. 10. 29.
588.* Eleft-'-through samtification of the Spirit, i
Pet. I. 2.
589. Searching whati or what manner of time the Spirit
of Christ which was in them did signify, i . 1 1 . Th^
Spirit of Christ it was who inspired all the, pro-
phets of the Old Testament.
590. With the Holy Ghost sent down from heaven,
which things the angels desire to look into. i. 12.
What was there so extraordinary for the angels to be
so eager to dive into, if the Holy Spirit is liothing more
than the influence of God upon the mind ? But if that
Holy Being is what we suppose him to be, there is just
ground for wonder.
Y y 2 591. 2>
372 AN APOLOGY FOR THE
591. Te have purified y cur souls in cbeying the truth through
the Spirit, i. 22.
592. Put to death in the jlesh, hut quickened hy tht
Spirit. 3. 18.
^^;^. The Spirit of glory and of God resteth upon you,
4. 14. The glorious Spirit of God.
594. Holy men of God spake as they were moved hy the
Holy Ghost. 2 Pet. i. 21.
Compare this with 2 Tim. 3. 16. All scripture is
given hy inspiration of God. And Heb. i. i. God vjho
at sundry times^ and in divers manners spake unto the
fathers hy the prophets. From hence will it not appear
that the Holy Ghost is the God who spake ?
595. 7'e have an unction from the FIoly One, and ye
know all things. ' i John, 2. 20.
596. The ANOINTING vihicb ye have received if him
abideih in you. 2. 27.
597. Herehy we know that he ahideth in us hy the Spirit
which he hath given us. 3.24.
598. Herehy' know ye the Spirit OF God. 4. 2.
599. He hath given us of his Spirit. 4. 13.
600. It is the SprRrT that beareth witness^ because the
Spirit is truth. 5. 6.
601. There are three that bear record in heaven ; the
Father, the ^ orb j and the Holy Ghost : and
these three are one. And there are three that hear
witness in earthy the Spirit, and the water ^ and
the blood', and these three agree in one. ' 5. 7, 8.
601. Sensual
5 It is pretty generally understood that the former part of this
passage is thought by some to be an interpolation. But let it be
oetermined as it may, with respect to the former part of the passage,
the latter part is received as unquestionable by all ; and this, as well
as the other, is thought by some to hold out the doctrine of the
three persons in the Divine Nature. St. Augustine saith, the Spirit
here signifies the Father, the Wattr signifies the Holy Ghost, and the
Blcod represents the Son. See Peter Martyr's Common Places,
part I. chap. \z, p. 105.
DOCTRINE OF THE TRINITY. 373
602. Sensual^ having not the S?iKn. Jude 19.
603. Praying in the ]rLoLY Gno^T. 20,
604. The SEviN Spirits which are before his throne.
Rev. 1.4.
Dr. Lightfoot says, " John terms the Holy Ghost the
*■' sevc^n spirits according to the Jews common speech,
" who speak much of the seven spirits of the Messiah."
And Witsius well observes that " the seven spirits are
^^ never said to worship God, as the elders and living
" creatures do j but on the contrary are invoked by
" John ; which honour belongs not to created spirits ;
" and that John invokes chem in the same manner and
" with the same worship as he gives to the Father and
" the Son, as the author with the Father and Son, of
" grace and peace, without any note of discriminati^'n."
Exercit. de Spirit. Sanct. p. 428.
This Is a clear instance of prayer to the three Divine
Persons, the Father, the Spirit, and the Son. Consult
Hurrion on this place, who is particularly satisfactory,
p. 152—156.
605. / was in the Spirit on the Lord's day. i. 10.
606. Let him hear what the Spirit saith unto the
churches. 1. 7. This is seven tim(;s repeated in
the second and third chapters.
607. Immediately I was in the Spirit. 4. 2.
608. I beheld-, and lo^ in the midst of the throne .^ and of the
four beasts^ and in the midst of the elders., stood a
Lamb as it had been slain., having . seven hornSy and
seven eyes, which are the seven spirits of God
sent forth into all the earth. 5. 6.
609. Blessed
Mr. Wakefield considers the passage as a proof of our blessed
Saviour's real dissolution : The spirit, the water, and the blood all
concurring to prove the certainty of his death. But then he would
translate spirit, breath. His hreath was gone, bljod and ijcatcr issued
from the pericardium, when the spear pierced his side, and therefore
no doubt can remain but he was actually in the state of the dead.
See this Gentleman's Evidences of Christianity, Remark 43.
p. 227.
374 AN APOLOGY FOR THE
609. Blessed are the dead which die in the Lord" — Tee,
saith /^^ Spirit; that they may rest from their
labours. 14. 13.
6io. He carried me away in the SviRiT. 17. 3,
611. The testhnony of fesus is the Spirit of prophecy*
ic). 10,
612. He carried me away in the Spirit to a great jncun-
tain. 21. 10.
613. The Spirit and the hride say, Come. 22. 7.
This is the accoiin!; which the bible gives us of the
person and operations of the Holv Spirit; from all
which it appears, that he is mentioned upwards of three
hundred times in the two testaments — that jie was in the
beginning engaged with God in the creation of the na-
tural world — that he hath a real, true, and personal ex-
istence— that he is omnipresent, omniscient, omnipo-
tent, and eternal in his nature — that he is equally the
Spirit of God and of Christ, and proceedeth both from
<^ne and the other— ^that he is essentially God, and to
be worshipped byievery human creature, who believeth
in the name of Jesus- — that it was he who led the
Israelites, and gave them rest after their forty years
travel in the wilderness — that to lie unto him is the
same as lying unto God — that blasphemy against him
is a sin never to be forgiven, either in this world, or in
the world to come — that if we are to be baptized in the
f]amc of the Father and Son, so also in the name of the
Holy (jhost — that if we are to be blessed in the name
of the Father and Son, so also in the name of the Holy
Ghost — that if the Father and the Son bear record, so
also doth the Holy Ghost — that he alone it was who
form.ed tlic body of Jesus in the womb of Mary — that
he conducted Christ in all the actions of his life — en-
dued him with more than human wisdom and know-
ledge— enabled him to work miracles at his own plea-
sure— and finally raised him from the dead, as he will
also be the ao-ent in raisinpr the bodies of the whole
human
DOCTRINE OF THE TRINITY. 37;
human race at the last day — that it is he who strivetli
with the hearts of men, illuminating, convincing, re-
proving, restraining, and drawing us from sin and folly
to wisdom, piety, and truth — that it is he too who dv/ells
in the hearts of his faithful servants, as in a temple,
claiming our obedience and adoration — that all the
qualifications of the Apostles and Evangelists for the
great work in which they were engaged were from him
— that he enlightened, roused, warmed, and fortified
their minds, enabling them to speak strange languages,
to work wonders in confirmation of the doctrines which
they taught, to foretel future events, to speak witU
wisdom and courage before kings, and to confirm their
testimony in every way that was suitable with the di-
vine understanding — that this same blessed Spirit is
also the inspirer of all ingenious arts and inventions,
the reviver of the languiiliing powers of nature, and
the infuser of courage and fortitude into the minds of
men : — that he is the author of all m^oral and religious
excellency, grace, wisdom, knowledge, goodness, piety,
truth, patience, long-suffering, forbearance, righteous-
ness, love, peace, joy, consolation, hope, truft, and
whatever else can make us holy and happy here, and
prepare us for glory and felicity hercafci-r — that the
Prophets and Apostles spake only as they were moved
by him ; and to him alone we are indebted for all their
invaluable writings — that, finally, it is his particular of-
fice to reveal Christ to our minds, and that no man cau
properly and savingly say, that Jesus is the Lord, but
by a power derived from him.
37^ AN APOLOGY FOR THE
PART FOURTH.
SECTION I.
A »i««r of the doctrine of the HOLY TRINITY from the
Old Testament.
"E lay this down as a first principle, agreed upon
by all sects and denominations of Christians
throughout the world, that there is none other God but
one.
Let us now examine the holy scriptures, and see how
this one God hath spoken of himself in the several ages
of the world. He must certainly be the best judge in
what manner to speak of his own adorable nature.
And as he hath spoken of himself, so ought we to
j>peak I'kewise. Indeed, we have no right to speak of
him otherwise. ' To begin with Genesis :
614.* In
■a
« «< Why do we affert three perfons in the Godhead ? Not because
" we find them in the Athanasian creed, but because the scripture hath
" revealed that there are T'hree, Father, Son, and Holy Ghost, to
•' whom the Divine Nature and Attributes are given. This we
•* veriiy bcHeve that the scripture hath revealed, and that there are
•* a great many places, of which, we think no tolerable sense can
*' be given without it ; and therefore we assert this doctrine on the
** same grounds on which we" believe the scriptures. And if there
*' are three Persons which have the Divine Nature attributed to
•' them ; what must we do in this case ? Must we call: ofF the Unity
" of the Divine Essence ? No ; that is too frequently and plainly
" asserted for us to call it in question. Must we reject those scrip-
" tures which attribute Divinity to the Son and Holy Ghost, as well
*' as to the Father ? That we cannot do, unless we cast oiF those
" books of scripture, wherein those things are contained." Stilling-
fleet on the Trinity, p. 112.
Dr. Isaac Barrow, one of the first of Christians and Scholars,
says ; " That there is one Divine nature or essence, common unto
•' three persons incomprehensibly united, and ineffably distinguish-
** ed ; united in essential attributes, distinguished by peculiar idioms
" and relations ; all equally infinite in every divine perfection, each
DOCtRIN^E OF THE TRINITY. 377
614.* In the beginnhig God ' created the heavens and the
earth. And the earth was 'without form and void^
and darkness ivas upon the face of the deep. And
the Spi.iit* cf God moved ii^on the face cf the
waters.
Now this passage of sacred writ, as well as many
others, contains some important iniormation in the ori-
ginal language which doe:i not appear in our translation.
For it is very remarkable, that the Hebrew word, which
Z z we
" difFerent from other in order and manner of subsistence ; that
" there is a mutual inexistence of one in all, and all in one ; a com-
" niunication without any deprivation or diminution in the Cora-
** municant ; an eternal generation, and an eternal procession with-
" out precedence or succession, without proper caus;ility or depen-
♦' dence ; a Father imparting his own, and the Son receiving his
" Father's life, and a Spirit issuing from both, without any division
" or multiplication of essence ; these are notions which may well
** puzzle our reason in conceiving how they agree, but should not
" stagger ouiv faith in assenting that they are true ; upon which we
" should mediate, not with hope to comprehend, but with disposi-
♦* tion to admire, veiling our faces in the presence, and prostrating
" our reason at the feet of wisdom so far transcending us." De-
fence of the Trinity, p. 7, 8.
The doctrine of the Trinity has been a bone of contention among
men for many ages. Wnoever wishes to see the progress ot the
controversy may read Dr. Berriman's Historical Account of it,
in eight Sermons at Lady Moyer's Lecture.
^ID''n A^, The ancient Jews understood tlys word as conveying
the idea of a plurality in the Godhead. " Come," says one of
them, " see the mystery of the word Elchim : there are three de-
*' grees, and every degree by itself alone, and yet, notwithllandmg,
** they arc all one, and joined together in one, s.nd are not divided
" one from another." Rabbi Simeon Ben jochai, in Zoar, upon
the sixth section of Leviticus. See Ainsworth's Annotations on
the place.
'It has been observed by several of the Christian Fathers, that
in these two verses, the three persons in the blessed Trinity are
plainly distinguished, the first in the word Go^, the second in the
word Beginni.^g or Principle, the third in the words ^//W/ o/'Go^.
See Bibliotheca Biblica, on the place, and Fleming's Christology,
vol. I. p. 276,
3;8 AN APOLOGY FOR THE
we render God, is used in the plurul nuaiber. ' Is it
nor
' R. Eechai, a celebrated author among the Jews, discoursing of
the word Elohim, and of the import and significaiion of it, adds
these words — According to the Cabbalisiical nxiay this na/ne Eluhiui
is t-iuo ivords, namely. El him, that is, Tkey are God, But the ex-
planation of the Jod is to be fetched from Becks. 12. 1. Remember thy
Creators. He that is prudent ivill understand it. — These words
do sufficiently prove the Cabbala among the Jews, that though the
Divine Nature was but one, yet there was some kind of plurality in
this Divine Nature ; and this is fairly insinuated in the Bera Elohim,
which we find in the beginning of Genesis.*
R. Huna is introduced in a Jewish work as saying, that if this
kind of language had net been written, it would not have been law-
ful to say. The Elchim hath created, &c.§
Likewise the Jewish Rabbi, Limborch tells us, that in the word
Eloh im there are three degrees, each distinct by itself, yet all one,
joined in one, and not divided from one another. Leslie's Short
Method with Deists and Jews.
It is clear too, how sensible the Jews have been, that there is a
notion of plurality plainly imported in the Hebrew text, since they
have forbidden their common people the reading of the history of
the creation, lest understanding it literally, it should lead them into
heresy. Allix, p, 132.
The degrees in the Divine Nature are called by the cabalistic doc-
tors the Panim, or Faces ; the Ha'victh, or Subsistences, and the
Prosopin, or Persons.
Jt may be observed here likewise that the Hebrew doctors always
supposed the first verse of Genesis to contain some latent mystery.
The Rabbi Jbba indeed expressly says it does, and adds, " This
*' mystery is not to be revealed till the coming of the Messiah."
It is worth observing too, that the ancient Jews, not chusing to
use the singular name Jehovah, have substituted for it Jdotiai, a
nbun in the plural signifying My Lords. See Maurice's Indian An-
tiquities, vol. 4. p. 473, 474.
In the beginning God created,\s, by the Jerusalem Targum, ren-
dered, " Ijy his Wisdom God created." This is in conformity with
the words of Solomon, where he says. The Lord by WisnoM hath
founded the earth, by Understanding hath he established the hea-
'vens. Prov. 3. i. The book of Wisdom too says, "Give me
*' Wisdom that sitteth by thy throne." Ch. 9. 4. And in the 17
verse of the same chapter the author of that book says again,
** Thy council who hath known, except thou give Wisdom and
** send thy Holy Spirit from above." This is agreeable to the
notions of the ancient Jews, who usually called the second number
in the Divine essence Wisdom, and the third Understanding.
Irenasus seems to have had the same ideas when he said, " The Fa-
*^Kidder's Demonstration, pai't 3. p. 81. — ) Martini Pugio Fidci, p. 388.
DOCTRINE OF THE TRINITY. 379
not extraordinary, that Moses, the man of God, who
was above all things careful to guard his people against
every species of idolatry, should in the very beginning
of, and all the way through, his Law, make use of a
word for the name of God, which led them to think of
a plurality^ when the language afforded other words in
the singular number that would have answered his pur-
pose equally v/ell ? What might be his reason? Upon
the supposition of a plurality of persons in the Divine.
Nature, it is easily accounted for ; but not, I think, in
a satisfactory manner, ' upon any other. And it ap-
pears fromi several of tnt Jewish writings, which are
not contained in the bible, that they did actually under-
stand the hints, interspersed in the books of Moses, as
conveying the idea of a plurality in the Supreme Be-
ing. * If it be inquired of what persons this plurality
qonsiits ? Two are most evidently mentioned in the
Qontcxt, namely, the Father and the Holy Spirit.
And the work of creation is frequendy, in the New
Testament, at least, ascribed to Jesus Christ. There-
fore, here are three persons, nam^ely, the Father, the
Son, and the FIoly Ghost, most evidently concerned
in the original creation of* the world. ^ And when
Z z 2 Moses
" THER has ever with him his Word and Wisdom, his Son and
*' Sp I R IT, by whom and in whom he made all things freely." Lib.
4. c. 20. And in another place the Word and Wisdom, the Son
and Spi R I T, are called the Han DS of God by which he made the
world. See the same book and chapter. This idea was common
bbth among the ancient Jews and Christian fathers. See Bishop
Horsley's I racts, p. 47, &c.
" See Maurice's History of Indostan, vol. i. page 72.
* John Xeics, a Jew converted here in England some years ago,
pubhshed a sensible and affectionate address to his unbelieving bre-
thren, wherein he says, that " the word Elohim, which is rendered
" God in Gen. i. i. is of the plural number, though annexed to
" a verb of the singular number ; which," says he, " demonstrates
*' as evidently .is may be, that there are several persons partaking of
" the same divine nature and essence."
Jones on the Trin. chap. 3, sect. i.
' Irenacus is exactly of the same opinion : — "The Father,"
says he, " made all things, visible and invisible, not by angels, r.cr
38o AN APOLOGY FOR THE
Moses made use of a plural noun for the name of God,
v/hich he does thirty times in the short history of the
creation, and, perhaps, Jive hundred times more in one
form or other in the f.ve books of his writings, this, 1
apprehend, was the idea lie meant to convey to man-
kind. He meant, or rather the Holy Spirit, by
whom he was inspired to write his history, m.eant, to
give some hints and intimations of a doctrine more
clearly to be revealed in future ages. * This has been
lYiiL divine conduct from the beginning.
When God had nearly gone through the six days
creation, and Vv-as come to \}i\t formation of the human
species, he changes his manner of speaking, and says,
not. Let man be, as before j nor, I will make man ;
but.
Let
" hy any powers separated from his own mind ; for the God of all
" stands in need of nothing; but, by his own Word and Spirit,
** makes, governs, and gives being to all things."
Lib. I. cap. 22. sect. i.
* This sentiment may, perhaps, be further corroberated by an ob-
servation which the Rabbins have made on the verb ^^"^2i the second
word in tlie Hebrew bible, whi.:h is in the third person singular,
tholigh joined with a nominative case in the third person plural.
The letters of this word are supposed by them to express these
three characters, the Son, the Spirit, and the Father. Thus
lis the initial letter of p the Son; *1 the initial letter of Jin.
the Spirit; arid i^ the initial letter of 1^? the Father.
See the Rev. Dr. Bayley's Sermon en the Trinity, p. 8. and
Maurice's Indian Antiquities, vol. 4. p. 535.
T\\zTria)iglem Egypt was of old considered as a just symbol
of the threefold Deity ; and in the celebrated Jewish book called
Zoliar the three branches of the Hebrew letter Schin are asserted to
be a proper emblem of the three persons that compose the Divine
essence. Sometimes the Jews have called these three persons three .
Spirits ; at other times three Po=wers ; and at other times three
'Lights. It may be observed, moreover, that the Jews had several
other symbolical representations of the Trinity besides the Hebrew
Schin. There was the three yods and the Chametx, in a circle ; the
three Rays in form of a crown ; tlie Sphere with three bands ; the
Cherubim ; and some others. For a particular account of which con-
sult Maurice's Indian .-^intiquities, vol. 4.
DOCTRINE OF THE TRINITY. 381
615.* Let v^ make man, in our image after our like-
ness. '
Let us^ — plainly implying, or rather, plainly ex-
pressing
s The Jews tell hs, that when Moses was writing the six- days
works, and came to this verse, he made a stop, and said, " Lord of
*' the world, why wilt thou give an occasion to heretics to open their
** mouths against the truth ?" They add also that God replied to
Moses. '• Write on ; he that will err^ let him err." Bereshit Rab-
ba, Parash. 8 See alfo Patrick on the place, and Maimonides's
More Nevochim, par. 2. cap. 29.
T his fabulous story was inventL-d on purpose by the Jews to de-
fend themselves against the Christians, who from the beginning
contended for a plurality in the Godhead founded on this text, it
shews in a very strong light the opinion the Jews had of the force of
this and such like passag.'S. Philo, the learned Jew, says, that
" the woriis, Let us make man, signify plurality." Page 312, Paris
Edit. 1552, et alibi.
The same Phi'o speaks more at large in another place : — " Why,"
says he, " does God say in the image of God made I man, and not 10
•' his own image, as if he had sp ken of another God i This scrip-
" ture expression is for wi;.e and g/ud reasons, for nothing mortal
** can be fashioned after the image of the supreme God and Fa-
** ther of all things, but cf his Word, who is the second God."
Apud Euseb. Praep. Evang. 7. 13.
See the passage quoted a', large in Alhx's Judgment, p. ij*.
* The Fatiiers were unanimous in their judgnii-nt that these words
were spoken by tiie Fatlicr to the Son, or Spirit, or both. 1 will
produce a specimen. — Barnabas says : — " And for this the Lord was
*' contented to suffer for our soul, though he be the Lord of the
" world ; to whom GoJ said the day before the formation of the
*• world. Let us make man after our image and similitude." Ep.
*=• 5- ....
Hermas says, " He was present in counsel with his Father for
" the forming of the creature." Sim. 9. sec. 12.
Theophilus of Aniioch says, " He directed these words, Let us
" make man, to none other, but his own Word and his own Wiidom."
Ad. Autol. L 2. p. 96.
Irenajus says, " His Word and Wisdom,* his Son and Spirit, are
" always present with him, to whom also he spake, saying. Let us
" make man, &c. Lib. 4. cap. 37. and lib. 5. c. 15.
Again : — Man was fashioned after the image and likeness cf the
uncreated God, the Fatiier, willing his creation, the Son ministering
and forming him, the Holy Ghost nourishing and erxreasing hinn.
Lib. 4. cap. 75.
Tertullian says, " Nay, because his Son is ever present with him,
'* the second person, his Word ; and the third, the Spiiit in the
" Word ; therefore he spake in the plural. Let us inane man in our
*' ima^ej" Adv. Frax. c. 12.
582 AN APOLOGY FOR THE
pressing a plurality of persons. And, as may be fuUf
gathered from o^her parts of the bible, the persons
expressed, or implied, are no other than the Father,
the SoN", and the Holy Ghost : for these three, and
no
Novatian says, *' Who does not acknowledge tlie Sen to be the
•* second person after the Father, when he reads that it was said to
" the Son by the Father, Let us make man. ^' Cap. 21, 25.
Origen says, " To him also spake he (the Father) Let us make
** 7nan afur our Imaged Cont. Cel. lib. i. p. 63.
*' Who is this," saith Athanasius, •* that God converses with
*• here ? To whom are these notifications and determinations of his
*• pleasure directed ? Not to any of the creatures already made %
*' much less to those things which were not yet created ; but, un-
*' doubtedly to some person, who was then present with the Father,
*' with whom he communicated his counsels, and of whose agency
f* he made use in the creation of them. And who could tins be
•' but his eternal Word ? With whom can we conceive the Father
*' holding this conference, but with iiis Son, the divine Logos, that
" Wisdom of God, that was present with him, and acted with him,
** in the creation of the world, who was in the beginning with God,
" and was God ? and who saith of himself, ff'%en he prepared the
" keanjsns, I ivas there ; nx:hen he appdnted the foundations of the,
*' earth, then 'vjas I by him, as one brought up nuith hirn."
St. Augustine saith, " Had God said no more, than. Let us make
" ;«««, it might, with some colour, be understood as spoken to the
*' angels, whom the Jews pretend he employed in framing the body
*• of man, and other creatures : but seeing it immediately follows,
*' after our image, it is highly profane to believe, that man was made
" after the similitude of angels ; and that the similitude of God
** and angels is one and the same."
St. Ambrose speaks to the same purpose: " God could not speak
*' thus to his servants, because it is not to be thought, that servants
*' wcie partners v.'ith their Lord, in his works of creation ; or the
•' wciks, vviih their Author. And, supposing this should be admit-
"■ ted, that the work was common to God and angels, yet the image
" was not common."
Nay the second counsel of Sirmium which was held in 351 pro-
nounces an atiathcma upon all those who denied this. The words
are these : — " If any one say, that the Father did not speak to tlte
•' Son when he said. Let us make w«?7, but that God spake to him-
•* Jtlf, let him be accursed." Socrat. lib. 2. c. 30, where the
creed may be seen at large. — Epiphanius says, ♦« This is the lan-
•* guage of God to his Word, and Only-begotten, as all the faith-
" lul beiieve," Hares. 23. n. 2. And again he says, '•' Adam
" was formed by the hand of the Father, and the Son, and the
*' Holy Ghost." Hxres. 44, n. 4. See Bibliotheca Biblica o»
the place.
DOCTRINE OF THE TRINITY. 383
r.o other, were concerned in the work of creation. '
-Compare Job 16. 13 j 22' 4> ^^- 33- ^ ' ^^cc. 12.
i; Is. 40. T3; Mai. 2. 15 i John i. 3; Col. i. 16;
and Hcb. i. 2, 10.
616.* In the third chapter we have an expression of the
same kind : — /^rJ the Loxd God said^ Bebold the
man is becsni-e as ome of us, ' /o knou} good and
4'VU,
These
' I observe more at large from Irenrc-j?, that lie rejects the notion
,of the Jews and Heretics, who supposed God spake to liis Angel?.
For disputing nguinst heretics, who attributed the creation of the
world to Angels, and powers separate tVom the one true God, he
says thus : — " Angels did not make us, nor did they form us ; nei-
•' thcr was it in their power to make the image of God : none but
** the Logos could do this ; no powers distinct from the Father of"
" all things : for God did not want their assistance in making the
" things which he had ordained. For his Word and his VVisdum,
** the Son and the Holy Ghost, are always with him ; by whom and
" with whom, he made all things freely, and of his own accord;
" to wjiom albO he spake in these words. Let us maki jnau in our
*• image ami likeTiefs." Lib. 4. cap. 37.
Dr. Waterland says, that " this text, Gen. i. 26. has been un-
•* derstood of Father, Son, and Holy Ghost, or at least of Father
** and Son, by the whole stream of Christian writers, down from
" the times of the Apostles. The Christians were not singular in
** thinking that the text intimated a plurality. The Jews before,
«' and after, believed so too, as appears from Philo, and Junin Mar-
" tyr's Dialogue with Trypho the Jew ; only they interpreted the
" text of God and his Angels, wliich the Chtistians understood of
•• the Persons of the Trinity." Eight Sermons, p. 69.
For a just view of this consultation between the person? of tl.c
,Godhead see Dr. Kennicolt's Disscriaaon on the Tree of Life, j>.
29, 30, and 71.
Kircher quotes a whclc sentence from Rabbi Hakadosch, where
all the persons in the Trinity are expressly mentioned — " I'he Fj-
•' ther is God, the Son God, the Holy Spirit God, Trinity in UnitiT
" and Uni'.y in Trinity." See Mauiice's JnJian Antiquiiies, vol. 4.
p. ^7,6.
* Justin Martyr, quoting these words, says, "Here there is onr;
** speaking to one other at least, distinct in number, and raciondl or
*' intelligent." Dial, cum Tryp. p. 285.
Bishop Pat;ick upon the place observes, that " these words p'ain'y
** iniinuate a plurality of persons in the Godhead ; ar^J all otiur
" explications of them see.m forced and unnatural : tliat of ?\h-.
38+ AN APOLOGY FOR THE
These words also imply a plurality, and were so un-
derstood by several of the Ancients. Philo, the learn-
ed Jew, cjjpressly says, that they are to be understood of
more than one. ' And the Jerusalem Targum para-
phrases them thus : — " The Word of Jehovah said,
" }-Iere Adam, whom I created, is the only- begotten
" Son in -the world, as I am the only-begotccn Son in
" the high heavens."
617.* 2e shall he as Qciv>% kwj^ing gocd and evil : ^
Gods knoii'ing : both the noun and the participle are
plural. The speaker too, is that apostate spirit, who
had been cast out of heaven, which gives extraordinary
significance to the expression".
618.* And the Lord said ^ Go lo; let us* go downy and
there confound their language. Gen. 11. 7.
This
" Calvin being as disagreeable to the Hebrew phrase, as that cf
*' Socinus to the excellency of the Divine Nature. This is well
*' proved, I think, by Theodoric Hackspan, Disput. 4. De Locut.
" Sacris n. 15, &c."
^ De Confu. Ling. p. 344.. See also Bibliotheca Biblica on the
place.
» Gen. 3. ;. "-yi^ D\"iVkD
* The same Philo, we have just mentioned in these notes, con-
fesses, that it is plain " God spake to some here as worker together
" with him." De Conf. Ling. p. ' 344.. See also Bibliotheca
Biblica on the place. Gen. 11. 7. Consult likewise Bp. Patrick,
who is of the sanzC opinion.
Justin Martyr says, " That Jehovah, who descended to see the
tower, was the Son of God." Dial, cum Tryph. p. 356.
Tertulliaii says, " It is the Son, who from the beginning gave
*'■ judgment, beating down the lofty tower, and confounding their
** tongues." Ad : Prax. c. 16.
And Novatian the same : — '* What God," says he, " do they
•* suppose de.'cended hither to that tower, seeking to visit those men
" at that time .'' It was neither the Father who descended, neither an
*' Angel : it remains, therefore, that he descended, of whom the
** the apostle Paul said. He that descended is the same also that
ascended, &c. that is, the Son, the Word of God." De Trinit.
c. 25.
DOCTRINE OF THE TRINITY. ^^
This is another of those passages which has been un-
derstood by many of the most learned men of all ages
as conveying some intimation of a plurality of persons
in the Divine Nature.
6 1 9.* The LoR D rained upon Sodom and Gomorrah brifrt-
stone and fire from the Lord out of heaven^
Gen. 19. 24.
Menasseh, ben Israel, confesses tliis place too hard
for him, unless by the Lord who is on earth, you un-
derstand the angel Gabriel, who, as God's ambassador,
bears the name of God. The ancient Jews, however,
found no such difficulty in it : f jr Philo holds, that it
was the Logos that rained fire from heaven. Ke says,
moreover, that God and his two Powers are spoken of
in the history of Sodom. '
A a a 620. And
3 See AlHx, p. 131, 148.
Philo says, that, in the one true God there are two supreme and
primary Pozvers, whom he denominates Goodness and Authority ;
and that there is a third and Mediatorial Power between the two
former, who is the Logos. Dissert, de Cherub.
Speaking of the Divine Being appearing to Abraham, he ac-
quaints us, that he came attended by his tsvo most high and puissant
Povjers, Principality and Goodness ; " himself in the middle of those
*' Powers ; and, though one^ exhibiting to the discerning soul the
*' appearance of three. ^^
In a third place he is still more decisive ; for, he says, " The Fa-
** ther of /lUh ii> the middle." He moreover calls one the Po-vuer,
Creator, and the other the Ponxjer, -Regal. He then adds. The Po^zuer,
Creator, is God ; the Regal Power is called Lord. See Maurice's
Indian Antiquities, vol. 4. p. 545. 546.
St. Ambrose says upon this passage : — " Abraham was not ig-
** norant of the Holy Spirit. He really saw three, and adored one j
** because one Lord, one God, and one Spirit."
See Witsius en the Covenants, book 4. ch. 3, where he speaks
at large on this appearance to Abraham.
Prudentius, a Christian poet, who flourished in the fourth century,
hath given the judgment of the ancients on the divine appearances,
and especially on this to Abraham, to the folJowing purpose :
" Where-e'er it's mentioned in the sacred code,
*' That human eye beheld the form of God,
*• This notes the Son, the Son of God mosthighj
3^6 AN APOLOGY FOR THE
620. And it came to pass when God caused me to wander
from my father's house. * In the Flebrew it is,
fFhen Gods caused me to wander. Both the noun
and the verb are plural.
621. There God appeared unto Jacob zvhen he fled f rem
the face of his brother. ^
In the original it runs — There Gods appeared : both
the noun and the verb are again plural. — In short : The
word Aleim, which we translate God, is evidently of the
plural number, and has for its singular ale. It is
sometirries joined with a verb in the singular number;
and sometimes it is joined both with adjectives, pro--
nouns, and verbs of the plural number. ^
622. But Gcd suffered him not to hurt me. ' Literally —
But the Elohim gave him not to injure me.
The noun and verb are both plural.
623. Because there God appeared unto him. Gen. 2S'
7. .iVjj DNl'^Kn Literally, because there they,
even
" Whose form was manifest to human eye.
*' Pure Deity our faculties transcends :
*' No eye can sec, no reason comprehends.
" But that to man God might this truth disclose,
*' A shape, to sight conspicuous, he chose.
" Display'd to Abram this appearance was,
" Abram the founder of the chosen race.
" 'Twas this the hospitable man did see
" Beneath the shade of Mamre's hallow'd tree.
" But in the number of three guests divine,
♦' The sacred Triad did mysterious shine."
* Gen. 20. 13. □Nl'^N^ lyAI
5 Gen. 35. 7. □^n'?Sn "by), See Jones's Cat. Doct. p. 89.
^ See Paikhursc's Hebrew and English Lexicon, p. 22. where
many more of such instances are referred to. Consult likewise Mr.
Parkhurst's Pamphlet against Dr. Priestley and Mr. Wakefieltf.
p. 3 — 9, and p. 148, dec.
7 Gen. 31. 7. □\"lbsM3;i3
DOCTRINE OF THE TRINITY. 387
even God, was revealed unto him. Here again
a verb plural, is joined with the name of God, to
signify the mystery of the Trinity in the unity of
the Godhead. See Ainsworth in loco.
624. For I the Lord thy God am a jealous Goo. *
Here are three words by which to express the Al-
mighty— Jehovah, Elohim, and El, referring,
as some have thought, to the three persons in
the Divine Nature. Such, at least, was the opinion
of an ancient Jewish writer. His words are as follow :
** I am the hord^ thy God^ a jealous God. Three answer-
" ing to the three by whom the world was made." '
When God revealed himself to Moses, he passed by
and proclaimed his name three times over :
625. The Lord, the Lord, God, gracious and merci'
This seems to be an intimation of the same mysteri-
ous truth, that the Divine Nature exists under the three
distinctions q^ Father, Sun, and Holy Spirit.
616. Upy make us Gods, which shall go before us, Ex. 3 2.
I. It is plain the word Elohim is here used as
a plural noun. * Ay^l'^b 0> ~)^^'>5 □'H^M 12Vn*jy —
The Septuagint translates D\17J^ here, as well as
in several other places fleo; and flfo;.
A a a 2 The
* Ex. 20. 5. « The Author of Midrash Tlllim. See Kid-
der's Demonstration of the Messiah, p. 3. p. 84.
Bishop Patrick also observes upon the 40th verse of the 23 ch»
of Leviticus that on a certain day of the year the Jews frequently
repeat the following prayer, as though they besought the blessed^
Trinity to save and send them help :
" For thy sake, O our Creator, hosanna.
" For thy sake, O our Redeemer, hosanna.
*' For thy sake, O our Seeker, hosanna."
« Ex. 34. 6. '^^ ni.T m.T— Jehovah, Jehovah, God. See.
Ainsworth on the place.
* it is objccteJ, that if we make Elohim a plural noun, then Bu-
38* .AN APOLOGY FOR THE
The blessing pronounced by the priest upon the peo-
ple, when he dismissed them from the daily service of
the temple, was very remarkable, and, as some sup-
pose, in the name of the three persons in the Divine
Nature :—
J627.* 'The Lord bless thee^ and keep thee\
The Lord make his face shine upon thee^ and he
gracious unto thee :
The Lord //// up his ccuntenance upon ihee^ and
give thee peace. ^
May
alim and others must be plural, because they too are used with verbs
in the singular or plural number, according to circumstances. But
this objection is of no force, when it is considered, that the Heathens
actually worshipped a plurality of gods. If, therefore, they gave
them plural names on any occasion, it is nothing more thao might
have been expected. Besides, it is not improbable, but the errors
which prevailed among them, respecting the multiplicity of their
Gods, might take their rise from the Hebrew Elohim ; and they
might chuse to speak of their deities in a plural form in imitation of
this nam^.
Granting, however, that the Hebrew language does abound with
such irregularities (and every other language more or less does) as
plural nouns with singular verbs, and the contrary, we do by no mean^
rest the doctrine of the Trinity upon this foundation alone. There
are various other corroborating circumstances, which the reader will
strictly note as he goes along, that give an emphasis to these observ-
ations upon the word Elohim, not to be found in the plural noun
£aalitn, or any other of a similar kind. And then, when the great
body of evidence for the doctrine of the Trinity is taken into the
account, it is no way improbable, but God might design to give
some intimation of the doctrine at the very opening of the bible,
in the word made use of by which to express the Divine Being.
This is the more probable, because all the dispensations of God to our
world from the beginning have been of a progressive kind.
3 Num. 6. 24. — 26. — Bishop Patrick says, " The repetition of
*' this name three times, in these three verses, and that with a diifer-
*' ent accent in each of them (as R. Menachem observes) hath
** made the Jews themselves think there is some mystery in it :
*' which we understand, though they do not. For it may well be
" looked upon by us, as having respect to the three persons in the
** blessed Trinity, who are one God, from whom all blessings flow
*' unto us, 2 Cor. 13. 14. This mystery, as Luther wisely ex_
f* presses it, upon J*salm 5, is here occulie insinuatum, secretly in.
DOCTRINE OF THE TRINITY. 389
May not St. Paul be justly supposed to explain this
divire
*• sinuated, though not plainly revealed. And it is not hard to fhew,
" if this were a place for it, how properly God the Father may be
** said to bless and keep us ; and God the Son to be gracious unto us ;
" and God the Holy Ghost to gi-ve us peace."
The learned Witbius enlarges somewhat more on this scripture :■ —
" The three repetitions of the name Jehovah intimates a great mys-
" tery ;. neither is the remark of R. Mer.achem to be rejected con-
" cerning the three variations of the accents on the same word :
*' which, what can it signify more aptly than the adorable Trinity
" of Divine Persons4n one Deity, whence as from an ever-flowing
" fountain all benediction is derived to us ? Compaie 2 Cor. 13,
14. Rev. I. 4 — 6.
'• The first section. The Lord bless thee and keep thee \ " is very
*• conveniently referred to the Father, concerning whom Paul writes,
" Ep. 1 . 3. Blessed be God, even the Father of our Lord Jesus
*' Christ, 'who hath blessed us lA.'ith all spiritual benediction, in Christ:
" and to whom Christ himself saith, John 17. 11. Holy Father t
" keep them through thine owun name.
" I'he next section, l^he Lord make his face to shine upoti thee, and
" be gracious unto thee — belongeth unto Christ, who is the light of
«♦ the world, and of the heavenly Jerusalem, Rev. 21. 23; ivhose
"facejhinelhasthesun,Kev. i. i6 ; in whose face is the light rf
" the kno-joledge of the glory of God, 2 Cor. 4. 6; in whom is most
" completely accomplished that proverb of the wisest ef kings,
*' In the light of the king^s countenance is life, and his favour is as a
*' cloud of the latter rain, Prov. 16. 15; in whom, hnally, are tht
** exceeding riches of his grace, Eph. 2. 7.
" The last section. The Lord lift up his countenance upon thee,
*' and gi've thee peace — where he signifies the application of grace,
'• and the communication of peace and joy, and it is properly applied to
" xhe Holy S^'im, x.\\xo\ig\\vj\\omi\ie kingdom of God is to us righte-
*' ousness, and peace, and joy, Rom. 14. 1 7." Miic. Sacr. lib.
2. diss. 2. p. 518.
An ancient Jewish author says, that the repeating Jehovah three
times in this place teacheth us, "that these names of the blessed
*• God are three powers, and adds. Every distinct power is like to
" each other, and hath the same name with it." Kidder's Dem.
part 3. p. 86.
" Petrus Alphonsi, an eminent Jew, converted in the beginning
" of the 1 2th. century, and presented to the font by Alphonsus a
** king of Spain, wrote a learned treatise against the Jews, wherein
•' he presses them with this scripture, as a plain argument — that
*' there are three persons to whom the great and incommunicable
" name of Jehovah is applied. And even the unconverted Jews,
" according to Bechai, one of their Rabbies, have a tradition, that
390 AN APOLOGY FOR THE
divine benediction upon tlie Jewish chgrch by the fol-
lowing benediction upon the Christian ? The grace of
cur Lord Jesus Christ, and the love of God, and
/i?^' FELLOWSHIP of the HoLY Ghost, he with yoH all.
Amen. If tliis was the view of St. Paul, as is highly
probable, I think, then we have the best authority for
applying the Jewish benediction in quesdon to the three
persons of the Divine Nature, Father, Son, and Spirit.
The reader will attend to the evidence, and judge,-
628. What nation is there so great, that hath God so
nigh unto them, as the Lord our God is in all things
that ive call upon him for ? * \n the original, it is
Gods so nigh. Both the noun and the adjective
are plural — DUnp D"'nVj^
6 29. For who is there of all flesh that hath heard ih:;
voice of the living God, speaking out of the midst of
the fire? Deut." 5. 26. What we translate the
living God in this verse is living Gods. Both the
noun and the adjective are in the plural number,
as in tiie last case — .D**"]! D'^H^M When
*< when the high Prrest pronounced this blessing over the people —
" elevatione maniium sic digitos composuit, ut Triada exprimcrent —
** he lifted up his bands, and disposed his fingers into such a form
'* as to express a Trinity. All the foundation there is for this in
*' scripture, is, Lev. 9. 22. As for the rest, be it a matter of fact
** or not, yet if we consider whence it comes, there is something
*' very remarkable in it. See Observ. Jos. de vois. in Pug. Fid.
" p. 400, 556, 557."
Jones's Cathohc Doctrine, p. 101.
Consult too Maurice's Ind. Ant. vol. 4. p. 589, 590, where
this triple benediction is referred to the/^/Y^ Hypostases, by the prac-
tice both of the Jews and Mahometans.
* Deut. 4- 7. ** The author of Zohar cites these words of R,
*' Jose {2l famous Jew of the second century) where examining this
" text, Who ha~oe tl?eir Gods so near to them. What, saith he, may
*' be the meaning of this .? It seems that Moses should have said,
" Who have God so near them. But — there is a superior God,
** and there is the God who was the fear of Isaac, and there is an
" inferior God ; and therefore Moses saith, ^Ihe Gods so near. For
♦' there are many virtues that come from the Only One, and ail they
" are One."
Allix's Judgment, p. 169.
DOCTRINE OF THE TRINITY. 391
When Moses beginneth to rehearse and explain tlie
Law to the people, the first thing he teacheth thcai, is,
the nature of the one living and true God : but this he
doth in such a way as seems to insinuate a disdnction in
the Supreme Being.
630. Hedi-y O Israel y the Lord our God is one Lord ;
or as it may be rendered, Hcary 0 Israel, the Lord^
our God J the Lord, is one. * Here arc three words,
expressive
5 Deut. 6. 4. ins* mn"* irn'?.^ r\yrv^ b'A'v::^ V^*j Bishop
Patrick on the place saith ; — " Many cf the ancient Fathers, par-
" ticularly 'I'heodoret and Greg. Nyssen, think there is a plaia
" intimation of the blessed Trinity in these words. The Lord our
" God is o?ie Lord. And some of the Jews themselves have thought,
•' there was something extraordinary in it, that the name of God.
•' should be thrice mentioned, as it is in this sentence : which signi-
" fies three Midoth, or properties, they confess ; which they some-
" limes call three Faces, or Emanations,, or Sanctifications, or Nu-
" merations, though they will not call them three Persons. — The
" Cabbalists say as much, who asserting ten Sephiroth in God,
" which they take to be something different from the essence of
'* God, and yet not creatures, but emanations from it, — they make
•* the three first of them to be more than the other seven ; and call
*' them Primordial. The First of which they call the Wonderful
" Intelligence and the First Intcllectucd Light (as St. James calls God
*' the Father of Lights) ariil xYie First Glory. The Second they call,
" among other names, the Illuminating Intelligence, (just as St,
" John saith, the Eternal Word enlightens e--jery one that cometh into
" the ivorld, and the Second Glory. And the Tnird they call the
" Sanctifcd Intelligence — which is the very same with the Holy Spi-
" rit. AH this we find in the bock Jeizira, which they fancy was
*• made by Abraham. From whence wc cannot but learn that they
'♦ had an obscure notion of the bltssed Trinity ; ind that the Apo^-
•♦ ties used no other language about it, than what was among liie
*• Jews : the best cf whom are so sensible of such things, as I have
" mentioned, that they think we Christians are nor idolaters, though
" we believe three Persons in the Godhead (which they fancy in-
" clines to polytheism) because we believe the Unity of God, and
" therefore may be saved as well as they."
Let the reader consult also Bishop Kidder's Demonstration of
the Messias, part 3d, p. S3, where he will find another ancienc
Jewish writer explaining this passage, Deut. 6. 4, of three distinc-
tions in the Divine Nature.
How the ancient synagogue, cr the clJ Jewish vviiteis understood
3gt AN APOLOGY FOR THE
expressive, as some suppose, of the three persons
of the Divine Nature.
631. The Lord God cf gods y the Lord God of gods ^ he
knozveth. * These are the words of the children of
Gad, and the children of Reuben. El, Elohim,
Jehovah : El, Elohim, Jehovah, he knoweth.
This is the literal translation, and seems to refer
to the same threefold distinction.
632. Te cannot serve the Lord ; for he is an holy God ; -
he is a jealous God. ' In the original it is holy
Godsy the noun and adjective being both plural —
.□•tyip iDTlbj^ In the phrase, he is a jealous
Gody hovvever, both the noun and the adjective
are singular — .Kin K13p ^J^i
^23' t^hat one nation in the earth is like thy people, even
like Israel, ivhom God zvent to redeem for a people
to himself f 1 Sam. 7. 23. .□'•n'^K 13bn
Here
these words, will be fartber evident, from an instance or two front
their book of 2oar. The author mentioning this text in Gen. fol.
1. col. 3. and the three names Jet^ot'al:?, Elolienu, Jeho'val}, says,
*' These are the three degrees in respect of the sublime mystery."
See Dr. Giii on the Trinity, p. 19, 20, zj, for other observations
of the same kind; and Jamieson's Vindication, book r. crap 6,
where he produces much more evidence concerning the faith of the
ancient Jews. There can be no question Hut they embraced the faith
of the Holy Trinity, though with less distinct views than we Chris-
tians now do.
* Jos. 22, 22. An ancient Jewish writer, the Author of Mid-
rash TilHm, observes, that in several texts of the Hebrew bible God
is called by three names. He particularly mentions this passage,
and the other 1 have noticed from the 20th chapter of Exodus. Up-
on the text before us he says. Why are these three names meniioned
twice ? And then he answers : •' Because by them the world was
*' made, and because by them the law was given," See bp. Kid-
der's Demonstration of the Messiah, part 3. p. 84.
' Jos. 24. 19. Dr. Kennicot observes, that the first part of this
verse, Te catmot ser-ve tlie Lord, ought to be translated, Te skialt not
cease to serve th.e Lord, which removes a difficulty, and makes good
sense.
DOCTRINE OF THE TRINITY. 395
Here also there is a peculiarity in the Hebrew, wliich
dees not appear in our version. It is ivbom Gods went
to redeem. The noun and verb are both plural. Peter
Martyr applies this to the three persons of the Divine
Nature, the Father, the Son, and the Holy Ghost, and
says, this opinion is true, sound, and catholic. See his
Common Places, part i. chap. 12. p. 10 1, where he
treats upon the subject pretty much at large.
634. Where is Gao my Maker ivho givetb songs in the
vi7ht ? s>
o
God^ my Makers, in the riebrew; alluding, possibly,
to the original consultation — Let us make man. Job
was no stranger to the three persons of" the Divine Na-
ture, though he might not have the same clear appre-
hension of their persons and offices as we have, v.'ho live
under a brighter dispensation. Compare chapters 26.
3 ; 33' 4J 19- ^5-
635. I'bou rnadest him a Utile k'-jcer than the anglls,
Ps. 8. 5. — D-n'rJ^D than the gods.
(^3^^ By the Word of the Lord were the heavens
made : and all the host of them by the drlath of
his 7?mith. *
This verse was commonly understood by the ancients
of the Holy Trinity. Here is Jehovah, the Word
of Jehovah, and the Breath or Spirit .of Jehovah. . The
first denotes the Father, the second, the Son, and the
third, the Holy Ghost. Bob 637*. Thy
» Job 35. 10. ^^V ni'^h^
' Ps. 33. 6. See Aliix's Judgment of tlie Jewish Church, pas-
sim : Likewise Gill on the Trinity, p. 60 ; and Waterland's Eight
Sermons, p. 71, &c. where he vindicates this construction, and re-
fers to the places in the works of the Fathers, where this text is
quoted and applied to the three Persons in the blessed Tiinity.
Irenasus in particular says upon this text . — ** The Father made all
" things whether visible or invisible — not by angels, nor by any
*' powers separated from his own mind — senientia — for the God of
" all stands in need of nothing ; but by his own IFord and Spij-it he
" makes and disposes all things ; and governs and gives being to all
" things." Adv. H.-er. lib. 1. cap. 22.
Consult too Ainsworth on the place, where he considers Jehovah,
liis Word, and his S?i r n , as the Ma ice rs of the world.
39^ AN APOLOGY FOR THE
5jy * q-j^y ijjyQ^i;.^ O God, is for ever and ever : the'
sceptre of thy kingdom is a right sceptre. Thou
lovest righteousness J and hatest "wickedness : there-
fore God, thy God hath anointed thee with the
OIL of gladness above thy fellows, *
In this celebrated passage is mention of the Holy
Trinity. Here is the Anointer^ the Anointed, and the
heavenly Unction. The Anointer is the Father; the
Anointed is the Son; and the Unction is the Holy
Ghost,
638. The MIGHTY God, even the Lord hath spoken,
and called the earth from the rising of the sun, unto
the going down thereof '
This is one of those places where the name of God
is expressed by three words, as in the twenty second
chapter of Joshua, and the twenty second verse. £/,
Elohim, Jehovah, hath spoken.
639. Verily he is a God that judgeth in the earth.
In the original, Verily the Elohim are judges in
the earth. Ps. 58, 12. .D^tOSi:; D\l'?{^ See
Ainsworth on the place, and also on the Ps. 2- 3'
640. Man did eat Angels food.* Ps. 78. 25.
641. IVho shall deliver us out of the hand of these mighty
Gods ? These are the Gods that smote the Egypt-
ans with all the plagues in the wilderness, i Sam.
4. 8. Here
* Ps. 45. 6, 7. Consult Irenaeus, lib. 3. cap. 20. where the5e
verses are explained in the same manner. See also King on the
Creed, p. 126; and what has been said more at large upon this
passage at No. 25 of this Apology.
' Fs. 50. I. St. Cyprian seems to apply these words to Christ
when he says : — " He is our God, that is, he is not the God of all,
** but only of the faithful and such as believe. He is the God
" who shall not keep silence when he shall be manifested in his
*' second coming ; for then shall he, who came before in obscure
" humility, appear manifest in power."
De Bono Patientiae.
* D'>"lOK ^i'gkty ones, in the plural number. See Jone's Catho-
lic Doctrine, p. 92.
DOCTRINE OF THE TRINITY. 395
Here again Elohim is joined with two adjectives, mighty
and smiting^ in the plural number. The verse is literally
thus : Who shall deliver us out of the hand or these
mighty^ or illustrious, Elohim f These are those Elohim^
the smiters of the Egyptians. That the words Aleiy
and Aleim arc both plural, is certain from psalm 96. 5.
and 97. 7. In the former place it is said, All the Gods of
the natioms are vain — .\l':'j>i "^^ And in the latter —
Worship himy all ye Gods — .ONl'^hi "^D The reader will
find considerable evidence upon these subjects in Mr.
Parkhurst's answer to Dr. Priestley.
642. I have said ye are gods. Ps. 82. 6. onj^ D^'^'?^?
—Ye Gods.
This is translated by St. John in the New Testament
in the plural number 6£o/ and 6fo?. See John 10. ^S-
Whatever some, therefore, may talk of the idioms of
the Plebrew tongue, this number and the last amount
to a demonstration, that the Hebrew word Aleim,
or Elohim, which we commonly translate, God, in the
singular number, is naturally, and properly, a plural noun,
643. I'he Lord said unto my Lord, Sit thou on my
right hand. Ps. no. i.
The ancient Jews always applied this verse to the
Messiah. And it is remarkable that the Targum ren-
ders it, "The L<7n/ said unto his iford. Sit thou on my
" right hand."
The wise son of Sirach speaks nearly in the same
terms : — " I called upon the Lordy' says he, " the Fa-
" thcr of my Lordy that he would not leave me in the
" day of my trouble." Ec. 51. 10.
Is not that remarkable text in Genesis explained suf-
ficiently well by these two passages ? — The Lord rained
upon Sodom and Gomorrah brimstone and fire from the
Lord out of heaven. 19. 24.
B b b 2 Be
596 AN APOLOGY FOR THE
Be it too diligently observed, that this is one place,
where Word is unquestionably used for the Messiah, as
has before been noted.
644. O give thanks unto the Lord ; for he is good : for
bis mercy en dureth forever.
O givs thanks unto the God cf gcds : for his
mercy en dureth forever. O give thanks to the Lord
of lords : for his mercy endureth forever. Ps. 136.
Here again is a repetition of three names of the Al-
mighty, which some persons have thought may have
an allusion to the several persons in the Godhead — Je-
hovah, Elohim, and Adeni. For my parr, I lay no
serious stress upon such repetitions, considered in them-
selves i but when taken in conjunction with the great
body of evidence dispersed through the two testa-
ments, they seem worthy of some attention. I con-
sider them in the light of so many allusions to a doc-
trine more fully afterwards to be revealed. In every
point of view, they are remarkable constructions, and
should not be passed over in silence in an inquiry of
this nature.
645. Let Israel rejoice in him that made him. *
In the Hebrew it Is, Let Israel rejoice in his Makers.
And this is very natural and proper, when we consider
that the three persons of the Divine Nature, Fatlier,
Son, and Spirit, were all concerned in the original
formation of man. Let us make man. — Remember thy
Creators.
646. 'The Spirit of the Lord spake by me^ and his word
was in my tongue. The God of Israel saidy the
Rock of Israel spake to me^ He that rulcth over
men must he just^ ruling in the fear cf Gcd.
When
5 Ps. 149. 2. vn'ya
DOCTRINE OF THE TRINITY. 397
When this passage is accurately translated it contains
the names of the three persons in the Divine Nature.
*' The Spirit of Jehovah speaketh by me,
*' And his word is upon my tongue.
*' The God of Israel saith,
*• Even to me doth the Reck of Israel ipeak :
•* The Just One ruleth over men !
•* He ruleth in the fear of God. ^
Here i., Jehovah, which represents the Father ; here
is the Just one, which represents the Son ; and the Spirii
0/ Jehovah, which represents the Holy Gliost.
647. 'The fear of the Lord is the leginnhig of wisdom;
and the /knowledge of the Holy is understandiu^.
Prov. 9, 10. The original is, and the know-
Irdge of the Holy Ones is up.derstanding. — .D^i'lp
648- I neither learned "joisdom, nor have the knozvledge of
the Holy. Prov. 30. 31. Here again it is in the
]-Tebrew, the knowledge of the hloly Ones, as in
the last instance.
649. IVho hath established all the ends of the earth?
Wha^ is HIS NAME, and what is his Son's name,
if thou canst tell? Prov. 30. 4. Here is evi-
drntiy mention made of two of the Sacred Three,
the Father and the Son.'
650. He that is higher than the highest rcgardeth, and
there be higher than they. The Hebrew is, Hvrh
onts over tkern.* Eccl. 5. 8.
651. Remember thy Creator in the days of thy youth.
* See Green's Poetical Parts of the Old Testament, page 77,
where this translation is defended. Turn to No. 39. page 96.
' See No. 4!. page 99.
* .□TTU •' This is understood even by the Jews themselves to
*' mean the holy and blessed God, Junius and Tremellius put
" altissimus in their text, but acknowledge the Hebrew to be alti —
" pluiale pro singulari superlativo, mysterium S. Triados notans.'*
Jones's Catholic Doctrine, p. 91*
J9f AN APOLOGY FOR THE
In the Hebrew it is, Remember thy Creators. " To
*' the doctrine of three hypostases fabricating the world,
** there is a most wonderful and decisive attestation
" afforded in Eccl. 12. i. Remember thy Creators,
" for so it stands in the original Hebrew j which pas-
** sage is thus translated, and commented upon by the
*' great Michaelis ; Memento Creatorum tuorum ; hoc est, '
" Triunius Dei qui te creavit. To this testimony of
" the Hebrew patriarchs and prophets beingacquainted
" U'ith a tiireefold distinction in the Divine Nature,
" may be added that of Isaiah 44. 24. Thus saitb
*' Jbe Lord thy Redeemers." •
652.* I sazv the Lord sitting upcn a throne high and It ft ^
ed up, and his train filled the temple. Above it
stood the Seraphims : each one had six wings. — u4nd
one cried unto another, and said. Holy, holy,
HOLY, is the Lord of hosts : the zvhole earth is
full of his glory. '
Here we see the Prophet had a vision of the Lord
seated upon a throne, high and lifted up. The Cheru-
bim and Seraphim stood above him. And they cried
one to another in alternate strains, and said. Holy, holy,
holy, is the Lord of hosts. This ascription of holiness
three times repeated * is supposed to belong to the
three
' Maurice's Hist, of Indostan, vol. i. p. 78.
■ Is. 6. I — 3.
* Mr. Lowth in his Comment on the place says, that " the Chris-
" tian Church hath always thought, that the doctrine of the blessed
** Trinity was implied in this repetition." See also the late Bishop
Lowth on the place, where he produces the words of St. Jerome,
declaring that the mystery of the Trinity is here denoted.
" What important truths the Jewish church collected from this
*' passage in Isaiah will appear from their Talmud, which is the best
*' collection they have of the writings of the Jewish Doctors upon
" the old Testament.
*• Galatine has produced two expositions of this text, which are
" strictly applicable to our purpose : the one is taken from the
" illustrious R. Simeon, who has left a remarkable comment upon it :
DOCTRINE OF THE TRINITY. z<)g
three persons in the Divine Nature. For the Lord
mentioned in the beginning is by all allowed to belong
to the Father; St. John applies it to the Sen; and St.
Paul to the Holy Ghost. Justly, therefore, may wc sup-
pose, that the glorious Being, seen by the Prophet,
was the Lord of hostSy as existing under the ineffable
threefold character of Father, Son, and Holy Ghost,
This is further confirmed by what follows in the same
chapter. For the enraptured Prophet soon after heard
Jeho\/ah saving, JVhoiii shall I send^. and zvho will ^o
for us ? ' plainly expressing the same plurality in the
nature of the Divine Being which had been celebrated
in the song of the Cherubim and Seraphim, when they
cried one to another, Holy, holy, holy, is the Lord of
hosts. This, at least, has been the opinion of many
very pious and sensible men, and was the general sen-
timent of the primitive church, from which no man
should li2:htlv, and without the best reasons, dare to
dissent.
The most learned Origen in particular says — " They
** are not content to say holy once or twice j but take
" the perfect number of the Trinity, thereby to declare
" the manifold holiness of God; which is a repeated
*' intercommunion of a threefold holiness ; the holi-
'^ ncis
" .1>^ H] ^r\\i that is. Holy, this is the Father : .]! H] ^1^
" that is, Holy, this is the Son : X'Hprf mi H] ti'Hp that is'. Holy,
** this is the Holy Spirit. The other is from a Paraphras: of
** very considerable note for the purity of his style, and hi» many
*• useful explanations of the prophetic language, Jonathan, the son
" of Uzzlel, the Chaldee paraphrast, who probably lived about the
** time of the first publication of the gospel. He paraphrases upon
*' the text just in the words of the old Jewioh language, the two
*' languages being greatly alike, if not, as some learned men have
** imagined, originally the same. For thus his version supplies the
'* whole sense, which was generally put upon the prophets — J<!1X
" .li?"np Hcly Father : .jl limp Holy Son .-'^'Hp lin r^p Ho/j;hr.:^
** Ghost."*
*K.nowles's Primitive Christi.mitv, p. ^^.
' Is. 6. 8. See Lowth on the place.
400 AN APOLOGY FOR THE
•' ness of the Father, the holiness of the only-begotten
" Son, and of the Holy Ghost." — Consult Junes's Ca-
tholic Doctrine, p. 105 — 109.
Chrysostom asks, " Whose glory ? the Father's ?
" How then doth John apply it to the Son, and Paul
^'^ to the Spirit ; not as confounding the persons, but
" declaring the glory to be one ?" — In loco.
JeroiFie says, " Who that Lord was that was seen
*' may be fully learnt from John the Evangelist and
*' the Acts of the Apostles. John evidently means
" Chriit; Paul, in the Acts, says, 14 'ell spake the Holy
*' Ghost by Isaias. But the Son was seen in the dress
" of a king, and rheZ/o/)' Ghost spake as being a partner
*' in the glory, and one with him in substance." — In loco.
Hurrion says, This visionary representation to the
Prophet Isaiah contains a doxology to the Holy Ghost.
See his admirable book on the Spirit, p. 188.
^SZ' tf^hcn the Lord hath performed his zvhole zvork
upon Jerusalem — I "d: ill punish the fruit of the stout
heart. Is. 10. 12.
The Lord and I are here mentioned as though they
were two distinct persons. Possibly this may not be
the case. It m.ay be no more than an Hebraical man-
ner of speaking. The reader will comipare it with che
\\'1:iole body of evidence and judge.
654.* And there shall eome forth a rod out of the r'.:n of
fesse, and a BRANCH shall grow out of h/s roots ;
and the Spirit of the Lord shall rest upon him.
Is. II. I, 2.
Here likewise is the doctrine of the Holy Trinity.
Here is Jehovah^ representing the Father y the Rod hom
the stem of Jesse, representing the Son^^ and the Spirit
of the Lord representing the Holy Ghost.
()^^. I IV ill shake the heavens ^ and the earth shall re^
vuve out of her place, in the zvratb of the Lord of
HOSTS, and in the day of his fierce unger. Is.
13- U-
Here
DOCTRINE OF THE TRINITY. 401
Here again two persons seem to be introduced, un-
less we suppose that the person speaking is the Prophet.
In that case, the other is the Lord of hosts. If the
Prophet is not the speaker, it can be no other than the
Father or the Son declaring the displeasure of the
former or the latter against Babylon for oppressing his
people.
6^6. And I will drive thee from thy station^ and from thy
state shall WY. pull thee down. Is. 22. 19. This
is nearly in the same predicamentwith the former.
^57. The Lord is our judge , the Lord is our lawgiver ,
the Lord is our king; he will save us. Is. 23'
21. Compare this with th6 former numbers
where there is a triple repetition.
$58. Seek ye out of the book of the Lord and read — for my
mouth it hath commanded.^ qnd his Spirit it hath
gathered them. Is. 34. 16. Two of the Divine
persons, the Father and the Holy Spirit, arc
clearly spoken of in this text. It is not equally
clear whether the Son may not also be intimated.
659. JVho hath directed the Spirit of the Lord, or,
being his counsellor, hath taught him f* Is. 40. 13.
Here too wc discover the Father and the Holy
Ghost.
^60.* Behold my servant zvhom I uphold; mine elect, in
whom my soul delighteth ; I have put my Spirit
upon hijn : he shall bring forth judgmetit to the
Gentiles. Is. 42. i.
The Father is here the speaker, the Son is the elect
servant, ajid the Holy Spirit is put upon that servant
to qualify him for his great office.
661. 'Thus saith the Lord, the King of Israel^ and his
Redeemer, //^^-Lord of Hosts j / am the first,
and I am the last ; and beside me there is no God^
h. 44. 6.
C c c This
4e>2 AN APOLOGY FOR THE
This passage may be applied both to the Father
and the Son. Some, however, apply it wholly to the
Son. Compare Revelation i. 1 1, 17; 2. 8; 22. 13.
where the characters o^ first and last are by our Saviour
applied to himself.
662.* And now /^,? Lord God, and his Spirit, hath
sent ME. Is. 48. 16. * Christ represents him-
self in this verse as being sent by the Lord God,
his Father, and by his Spirit, the divine
Paraclete,
66 2,* For thy Maker is thine husband; the Lord of
hosts is his name : and thy Redeemer the Holy One
of Israel, the God of the whole earth shall he be
called. Is. 54. 5.
Thy Makers thy husbands, in the original. See
Jones on the Trinity, p. 90. The Saviour seems to
be denominated here the Holy One of Israel^ with a
prophetic declaration, that he should become, in the due
order of providence, the God of the whole earth.
664. Thus saith the Lord, the Redeemer of Israel,
and his Holy One, to him whom man despiseth —
because of the Lord that is faithful, and the
Holy One <?/' Israel, and He shall choose thee.
49.
♦ See Jones's Catholic Doctrine, p. 97. See also the observati-
ons of John Xeres, a converted Jew, upon this passage in Maurice's
Indian Antiquities, vol. 4. p. 514.
St. Chrysostom, after he had expressed his admiration that the
Maker of heaven and earth should be sent by the Spirit, adds :■
*' Honour the Holy Spirit whom you have received ; say often that
" you are well rewarded : Christ has taken thy flesh, and given
" thee his Spirit. This the saving law suggests, the prophets
" speak, the apostles declare, the martyrs confess, the godly believe,
** the church consents to, ignorance opposes, the faithful are fully
" persuaded of, Christ is glorified ; for his is the glory, and hon-
«' our, and adoration, together with the Father, and the most holy
** and life-giving Spirit, now, and forever, and ages of ages.
*' Amen.
Horn. De Spirit. Sancto.
DOCTRINE OF THE TRINITY.
40>
49. 7. This verse is supposed by some respec-
table scholars to make double mention of the
three persons of the Divine Nature. *
66^.* So shall th^y fear the name of the Lord from the
westy and his glory from the rising of the sun :
when the enemy shall come in like a floods the Spi-
rit of the Lord shall lift up a standard against
him. And //»(? Redeemer shall come to Zion, and
unto them that turn from transgression in Jacob,
salt h the I.0RD. Is. 59. 19, 20.
Here seems to be an intimation of all the three per-
sons of the Divine Nature, as in some of the former
cases. The Father is the speaker, the name and
GLORY of the Lord seem to signify the Son ; at least
the term Redeemer is expressive of the Son ; and the
Spirit of the Lord is mentioned under his own proper
personal character, as acting in the business of his peo-
ple's deliverance from bondage.
666.* As for mey this is my covenant 'ZL-iththemy sailh the
LoR D, My Spirit that is upon thcCy and my words
which I have put in thy mouthy shall not depart out
of THY mouth. Is. 59. 21. The Father speaks,
and speaks to the Son, declaring that his Spirit
should rest upon him and his people forever.
667.* The Spirit of the Lord God is upon me: be-
cause the 'L.ord hdih anointed me to preach good
tidings unto the meek. Is. 61. i.
We need only to observe, that the Son is the speaker
in this passage, and the doctrine of the three Divine
persons will instantly appear.
668.* For the Lord saidy Surely they are my people,
children that will not lie : so he was their Saviour.
In all their affliction he zvas affiiciedy and the An-
gel of his presence saved them. — But they rebdled,
C c c 2 and
• See Woganon the Proper Lessons, vol. 1. p. 297.
404 AN APOLOGY FOR THE
and vexed his Holy Spirit, therefore he zans
turned to be their enemy y and he fought against
them. Is. 63. § — 10.
Here is the Lord, which represents the Father ;
the A-NGEL of his presence, which is the Son ; and the
Holy Spirit, which was vexed by the disobedient
conduct of the Israelites.
(iS^» Neither hath the eye seen^ O God, beside thee^ zvhat
HE hath 'prepared for him that waiteih for him.
Is. 64. 4. Two of the persons, probably the
first and second in the Sacred Trinity, seem to
be denoted in these words.
670. The Lord is the true Gcdy he is the living God, and
an everlasting King. Jer. 10. 10. Compare the
former passages where three names seem to indi-
cate the several persons in the Divine Nature.
671. This matter is by. the decree of the watchers, and
the demand by the word of the holy ones : to the
intent the living may knoWy that the Most Higk
ruleth in the kingdorn of men. Dan. 4. 17.
Consult Allix's judgment, p. 153, where he attempts
to shew, that the Watchers, in this place, signify the
persons in the Godhead.
672. y^nd whereas they commanded to leave the stump of
the tree roots. Dan. 4. <i6. The JVatcherSi the
Holy onesy mentioned in a former verse.
673. The most high God gave to Nebuchadnezzar a
kingdoWy and majesty, and glory y and honour, — And
they took his glory from him. Dan. 5. 18, 20.
The Watcher Sy the Holy ones, before mentioned.
674. / beheld till the thrones zarre set upy and the
ancient of days did sit. Dan. 7. 9.
The authors of the Talmud appear to have under-
stood
DOCTRINE OF THE TRINITY. 405
stood this passage as conveying an idea of plurality. *
Thrones being erected seem to imply this.
675. Nozvt therefore y 0 our God, hear the prayer of
thy servant — for the Lord's sake. Dan. 9. 17.
for the sake of Messiah, who was frequently
distinguished, even among the ancient Jews by
the appellation Lord. — 'The Lord said unto my
Lord. Ps. iio. i.
676. O Lord, hear; O I^qkd, forgive ; O Lord,
hearken and do ; defer not, for thine ozvn sake^ O
viy God. Dari. 9. 19.
This again is one of those triple repetitions, of
which we have had several former instances. Whether
there may be any peculiar signification in them, I un-
dertake not to determine. Some have been of this opini-
on, and therefore I bring a number of such constructi-
ons into one view, that the reader may see and judge
for himself. My own judgment wishes to rest the great
doctrine of the Trinity on nothing but what is plain and
solid. And enough of this substantial evidence is to
be found in the sacred writings. All human explications
likewise I equally renounce. They may be just, or
otherwise. I regard them not. The scriptures alon;
are enough for me. With them I wish to stand or fall.
677. I zjcill have mercy upon the house of Judah, and will
save them by the Lord their God. Hos. j. 7.
Jehovah is the speaker, and he declares he will save
the house of Judah by the Lord their God, which is evi-
dently in this place the name of Messiah, the universal
Saviour of mankind. No shuffling can honestly evade
this conclusion, according to my apprehension. The
deliverance of Hezekiah and his people from the inva-
sion of Sennacherib seems to have been only a type of a
spiritual and much greater deliverance. .
^78. Judah
• 5ee Maurice's Ind. Ant. vol. 4. p. 479.
4o6 ^ AN APOLOGY FOR THE
678. Judah yet ruleih with Gcd, and is faithful zvith the
SAINTS. Hos. II. 12. Faithful with the Holy
ONES — .a^ii^np
679.* I am zvith you saith the Lord of Hosts ; accord-
ing to the word that I covenanted zvith you when ye
came out of Egypt ^ so my Spirit remaineth among
you ; fear ye not. For thus saith the Lord of hosts —
I will shake all nations j and the desire of all nations
shall come: and I will fill this house zvith glo}yi
saith the Loi'd of hosts. Hag. 2. 5-7.
Here we find three sacred Persons again distinctly
mentioned. The first is the Lord of Hosts; the se-
cond, the Divine Spirit ;v and the third, the Desire
of all nations, which is no other than the Son of
God.
680. I zvill dwell in the midst of thee^ saith the ILord ;
and jnany nations shall be joined to the Lord in
that day and shall he my -people ; and I will dwell
in the midst of thee^ and thou shalt know that the
Lord of hosts hath sent me unto thee. Zech. 2.
10, II.
This promise evidently hath respect to gospel- times.
The Father engages to send his Son, who should
dwell in his people by his Spirit.
681. And I will strengthen them in the Lord, and they
shall walk up and down in his narae^ saith the
Lord. Zech. 10. 12.
The Lord promises to strengthen his people by the
Lord. The latter term seems to signify the Messiah.
The Father further declares, that believers should walk
up and down in the name of his Son with holy joy and
confidence.
682. Lastly. — If The a master ^ where is my fear ? Mai,
I. 6. The Hebrew is. If I am masters — ♦D''31J<
These
DOCTRINE OF THE TRINITY. 407
These are the principal passages, which have struck
my mind in passing through the Old Testament, as de-
noting a plurality of divine persons, more or kss dis-
tinctly. Some of them are strong and clear 3 some
contain bare intimations only of a doctrine more fully
delivered in other places. A small number of them, it
is ni>t improbable, may contain mere imaginary allusions
to the great doctrine in question. It will be the busi-
nefs of the reader to compare such declarations as are
obscure with such as are more perspicuous, and to form
his own judgment according as the evidence shall appear
to him, upon a conscientious investigation of the whole
of revelation. And in such investigation, we should
ever bear in mind, that the truth of a doctrine does not
depend upon the frequency of its repetition in the sacred
pages, but upon the simple fact, whether it is revealed at
all. The immateriality of the Divine Being is funda-
mental in religion, but yet we do not find that it is more
than once declared in the whole bible. If therefore the
doctrine of the Sacred Three was revealed only onca
clearly, that once would be sufficient to estabhsh it as a
truth.
— »«e*>»«9«©®®®-<^^-®®'Sr®e9
PART FOURTH.
SECTION ir.
A view of the doctrine of the HOLY TRINITY from tke
New Testament,
THE writings of the Old Testament are sufficiently
strong and clear to establish the doctrine of the
Sacred Trinity. We have seen that the three
PERSONS of the Divine Nature occur therein, in the
same verse or context, not less than ten times, besides
the
4oS AN APOLOGY FOR THE
the frequent mention that is made of each person sepa-
rately. The New Testament, however, confirms ail
that had been advanced upon the subject in the Old, and
displays the doctrine still more strongly. All the inti-
mations of the latter are confirmed by plain declarations
in the former, as all the declarations of the latter too are
rendered more conspicuous by the facts and illustrations
of the former ; insomuch that the two Testaments, taken
together, form one complete code of religious informa-
tion ; sufficiently luminous to be a rule of faith and
practice, but by no means so full and perspicuous as
to gratify the impertinent inquiries of vain and sceptical
men. We will proceed to the New Testament decla-
rations in order, where the reader will find upwards of
one hundred places in which the three persons of the
Divine Nature are distinctly mentioned together,
cither in the same verse, or in the course of the context.
68 J. ]^7jik he thought on these things , behold the angel of
the Lord appeared unto him in a dreamy saying,
yosephy thou son of David^fear not to take unto thes
Ma}j thy zvife : for thai which is conceived in her
is of the Holy Ghost. And she shall hing forth
a SON, and thou shall call his name Jesus. ' Here
we
7 Mat. I. 20, 21. The doctrine of the Holy Trinity abounds
in the sacred scriptpres and the writings of antiquity much more
than any person, who has not investigated the subject could suppose.
Origen had a justjnotion of the importance of the doctrine when he
said : — " When I speak of the omnipotence of God, of his invisibility
«* and eternity, I speak of things sublime : when I speak of the coe-
** ternity of his only-begotten Son, and the other mysteries which
*' concern him, I speak of things sublime ; when I discourse of the
*' majesty of the Holy Ghost, I speak of things sublime. These
«* alone afford an elevated subject of discourse. After these ihret
" you can speak of nothing sublime ; for all things are low and
*' abject, when compared to the glorious height of this Trinity.
*' Cease, therefore, to speak in elevated strains, unless when you
" discourse of the Father, the Son, and the Holy Ghost," In Reges
Ub. I.
DOCTRINE OF THE TRINITY.
409
we find the Lord, the Holy Ghost, and the
Son Jesus.
6 3 4. God is able of these stones to raise up children unto
Abraham, — 1 indeed baptize you with water — but
HE that cometh after me — shall baptize you with the
Holy Ghost^ and with fire. Mat.3. 9, 11. Here
again we have God, him that came after John,
the Messiah, and the Holy Ghost.
685. And ]esvs, when he was baptizedy zvent up straiqht^
way out of the water ^ and lo, the heavens were
opened unto him, and he saw the Spirit of God
descending like a dove^ and lighting upon him ; and /c,
a voice from heaven, sayings This is my beloved Son,
in whom I aju well-pleased. Z This is sufficiently
D d d plain
•Mat. 5. 16, 17. — " It was convenient," says the learned
Lightfoot, •" that the Holy Ghost should reveal himself at this time :
" First, for the sake of John, who was to have a sensible sign,
*' whereby to inform him, which was the Messias, as John 1.
'• Secondly, In regard of the Holy Ghost himself, whose work
*' in the church was now in a more special and frequent manner to
*' be shewed under the gospel, namely, that he might be expressed
*• and revealed to be a personal substance, and not an operation
" of the Godhead only, or qualitative virtue. For qualities, oper-
•' ations, and acts, cannot assume bodily shapes, nor ought but what
•• is in itself substantial.
" Thirdly, That a full and clear, yea, even a sensible demon-
" stration of the Trinity might be made at this beginning of the
" gospel. For it may be observed in scripture, that the Holy Ghost
•* hath a special regard to express this mystery upon singular occa-
*' sions, that we might learn to acknowledge the three persons in
•' one Godhead, as he also doth the two natures of Christ, that we
*' might acknowledge them in one person. So the very tirst thing
*' that is taught in all the bible, is this very mystery. For when
** Moses beginneth the story of the creation, he beginneth also to
*« teach, that the three persons in the Trinity were co-workers in it.
*« God created, there is the Father. God said, there is the Word,
" or the Son. And the Spirit of God mo^jed, there is the Holy
*' Ghost. And the very same mystery is intimated by the prophet,
•* treating upon the very same subject. Is. 42. 5. Thus saith God
** the Lord, he that created the heavens, and they that stretched
** them out : that we might learn, that of him, through him, and to
** him, the Father, Son, and Holy Ghost, are all things, Rom. 11.
*' 36. So Moses also, when he is to teach concerning the creation
4IO AN APOLOGY FOR THE
plain, and contains a sensible demonstration of the
doctrine of tlie sacred Trinity.
686. //
" of man, he first teacheth, that it was the Trinity that created him.
** Gen. I. 26. ^nJ God said, Let us make man after our image.
" He saith. Let us, to shew the trinity of persons ; and he saith,
" In OUR image, not in our images, to shew the unity of essence ;
" that every man, even from the reading of the story of his cre-
*' ation may learn to remember his Creators in the days of his
" youth, as Solomon with the word *]''J^m, answereth the same
•' mystery. — Ec. 12. i.
" So likewise at the confusion of tongues the Trinity is expressed.
*' Gen. 11. 7. Let vs go do^wn and confound their language : as it is
*' also at the gift of tongues, / ^ilL send the Comforter from the
" Father. John 15. 26. Acts i. 4. Such a one also was the
" blessing pronounced by the priest upon the people, when he dis-
*' missed them from the daily service of the temple, in the name
*' of the Trinity, Num. 6. 24 — 26, the name Jehovah, or the
*' Lord, three times repeated, for denotation of the three persons,
" as Paul explaineth it, 2 Cor. 13. 14. When Moses also be-
" ginneth to rehearse the law to Israel, and to explain it, the first
*' thing he teacheth them is the Trinity in Unity, and Unity in Tri-
" nity, Deut. 6. 4. Hear, O Israel, the Lord, our God, the Lord
*' is one. Three words answering the three persons, and the middle
" word our God, decyphering fitly the second, who assumed our
*' nature, as is well observed by Galatinus. To these may be added,
" the entrance of Moses's revelation with the name of the Lord,
*' three times rehearsed, Ex. 34. 6. The vision of Isaiah with
" three holies. Is. 6. 3. The beginning of i*s. 50, and of Ps.
" 136, and many of the like nature, which the heedful reader will
*' observe himself. How fitting then was it, that at the beginning
*' of the new world, and the new law, and the baptism of Christ,
" the three persons should be revealed, especially since he ordained
*• baptism to be administered in their names ; baptize them in the
*' Jiame of the Father, and of the Son, and of the Holy Ghost. ^"^
Mat. 28. 19. Works, vol. i. p. 483, 484.
" The three persons in the Godhead did, there, so conspicuously
••' manifest themselves, that the Ancients took thence occasion to
*' tell the Arians ; Go to the riiier Jordan, and there you shall see the
*' Trinity.'* Allix's Judgment, p. 297.
St. Augustine saith — " The Trinity most manifestly appear-
*' ed ; the Father by a voice ; the Son in the form of a man;
" the Holy Spirit under the figure of a dove."
In evang. Joh. tract. 6.
St. Jerome too hath it — " The mystery of the Trinity is demon-
*' strated in baptism: the Spirit descends in the form of a
** dove ; the voice of the Father is heard bearing witness to the
" Son." In Mat. 3.
DOCTRINE OF THE TRINITY. 411
6S6. // is not ye thai speak, but the Spirit of your Fa-
ther ivhich speaketh in you. Mac. 10, 20. Be
it observed here, "that the Son of God is the
speaker.
687. If I cast out devils by the Svikit of God, then the
kingdom of God is come unto you. Mat. 12. 28.
Here too Christ is the speaker.
688. All pozver is given unto me in heaven and in earth.
Go ye therefore and teach all ?iations, baptizing the?n
in the name o/' /^d- Father, and of the Son, and
of the Holy Ghost. Mat. 28. 19.
This passage is extremely important. By being bap-
tized in the name of the Father, and of the Son, and of
the Holy Ghost, we are dedicated to the worship and
lervice of the sacred three. That this was the senti-
ment of the primitive church will appear from an induc-
tion of particulars.
1. Justin Martyr says: — " God and his only begot-
*' ten Son, together v.-ith the Spirit, who spake by the
*' prophets, we worship and adore." Apol. 1. p. 56.
In another part of the same apology he tells the Em-
peror, that when any person was admitted a member of
the Christian society, he was baptized '' in the name of
" God the Father and Lord of all, and in the name of
" Jesus Christ, who was crucified under Pontius Pilate,
" and in the name of the Holy Ghost, who spake by
" the prophets, and foretold every thing concerning
" Christ." Ibid. p. 94.
2. Iren^us speaks largely concerning the Sacred
Three, and quotes this form of baptism in the very words,
" Go teach all nation, baptizing them in the name of the
" Father, and of the Son^ and of the Holy Ghost.'* L. 3.
c. 19.
In another place he says, *' There is one God the
" Father, who is above all, and through all, and in all.
" The Father indeed is above all, and he is the head of
Ddd 2 "Christ.
41* AN APOLOGY FOR THE
" Christ. The Word is through all, and he is the head
" of the church. Thc.,Ho4y Spirit is in us all." L. 5.
c. 18.
Again to the same purpose : — " The Father has ever
" with him his Word and Wisdom, his Son and Spirit;
" by whom, and in whom, he made all things freely."
L, 4. c. 20.
And lastly : — " The God of all stands in need of
" nothing j but by his own Word and Spirit, he makes,
^^ orders, governs, and gives being to all things."
L. I. c. 19.
3. Tertullian frequently speaks of these three divine
persons, and alludes on some occasions to this institution
of baptism by our Lord. I will mention two or three
passages from his writings. In the following words he
makes the three persons of the Divine Nature equally
the object of our faith and hope, the witness of our be-
lief, and the surety of our salvation : " Our faith," says
he, *' is ratified by the Father, Son, and Holy Spirit.
** Through the benediction we have them the witnesses
" of our belief, and the sureties of our salvation. By
*^ the Three both the witnessing of our faith and the
*^ covenant of our salvation are pledged." De Baptism.
c. 6.
Again he says — " The Father is God, and the Son is
" God, and the Holy Qhost is God, and every one is
*' God." Concr. Prax. c. 13.
Again: — "The three persons are of one substance,
" and of one state, and of one power, because they are
" one God." Ibid. c. 2.
And again : — " The Father, and Son, and Holy
" Ghost, are of one divinity." Id. de Pud. c. 21.
4. St. Cyprian says, ** Christ himself commands the
" nations to be baptized in the full and united Trini-
'^ TY." Epist. 73.
Again: "Christ here signifies the Trinity, into
a covenant with which the nations should be baptized."
Ibid.
And
j\nci again : ♦♦ ne cnat is oaptizcu may oucain grace
" by calling upon the Trinity, even upon the
" name of the Father, and of the Son, and of the Holy
" Ghost." Epist. 75.
Firmilianiis too calls baptism " a symbol of the
" Trinity." Ibid.
5. Athenagoras is equally satisfactory. In answer
to a charge of atheism he says : — '* Who would not
" be astonished to hear us called atheists, who acknow-
" ledge the Father as God, and the Son God, and the
" Holy Ghost, asserting their union of power, and dis-
" tinction of order ?"
Again to the same purpose: — '^ The Son of God is
" t'lc Word of the Father, in power and energy. By
" him, and through him, were all things created : f )r
" [he Father and Son are one. The Father is in the
" Son, and the Son. is in the Father, by the unity and
*' power of the Holy Ghost. For the Son of God is
" die Wisdom and Word of God. '
6. Origen
* I.egat. pro. Christ, passim.
1 ad'j che words of a great and pious Modern : — '•' If the holy
*• scripture teacheth us plainly, and frequently doth inculcate upon
" us, that there is but one true God ; if it as manifestly doth a-
" scribe to the three Persons of the blessed Trinity the same august
*' names, the ;ame peculiar characters, the same divine attributes,
*' tiie same su,)erlatively admirable operations of Creation and Pro-
*• vidence .; if it also doth prescribe to them the same supreme hon-
*' ours, servicr.s, praises, and acknowledgements to be paid unto
•' ^hem ail ; this may be abundantly enough to satisfy our minds,
" to stop our mouths, to smother all doubt and dispute about this
** high and holy mystery." Dr. Barrow's Defence of the Trinity,
p. 61, 62.
The pious and excellent Richard Baxter also, who was a man of
the most co'summate abilities, says, '• I unfeignedly account the
" doctrine of the 1 "rinity, the very su.n and kernel of the Christian
" religion, as expressed in our baptism."
*' The doctrine is neither contradictory, incredible, nor unlikely."
Works, vol. 2. p. 132.
See this great man's various reasonings upon the nature of the
Trinity in the same chapter from whence the above is taken.
The learned Lightfoot says ; " Among the Jews the controversy
•' was about the true Messiah, among the Gentiles about the true
" God : it was therefore proper among the Jews to baptize in the
>*• 'fct -^4 A "^ ■*. '^- ■*•
414' AN APOLOGY FOR THE
6. Origen speaks to the same purpose upon many
occasions : — " He who makes a good confession," says
he, " ascribes to Father, Son, and Holy Ghost, each
*^ their respective peculiars, but v/ill nevertheless con-
" fess that there is no diversity of nature or of sub-
" stance." In Epist. ad Rom. cap. lo. lib. 8. p.
479-
Again : — " When we come to the grace of baptism,
" renouncing all other gods and lords, we confess one
" God alone, the Father, the Son, and the Holy
" Ghost." Horn. 8. in Exod. 20. p 86.
Again : — " We believe the faith of Father, Son, and
" Holy Ghost, in which all believe who are joined to
" the church of God." Horn. 5. in Levit. p. 126,
Again: — " We who worship and adore no creature,
'^ but Father, Son, and Holy Ghost, as v/e err not in
" our worship, so neither indeed do we transgress in
" our actions and conversation.'* Lib. 1. cap. i. ia
" Rom. p. 338.
And again : — " In short. It is an impious crime, we
" may say, to worship any other besides Father, and
" Son, and Holy Spirit. Ibid. p. ;^2^-
7. Hippolytus, who was contemporary with Tertul-
lian, quotes this very form of baptism, and reasons upon
it in the manner followins:.
" If the Word was v/ith God, himself being God,
" some perhaps may object. What, does the Apostle
" then make two Gods ? No. I will not say^two Gods,
" but one, yet two persons ^ for the Father indeed is
"" one, but the persons two, because of the Son j and
" and the third is the Holy Ghost. The administration
" of their harmony leads to one God, for God is one.
** The Father above all, the Son through all, the Holy
' « Ghost
*' name of Jesns, that he might be vindicated to be the true Mes-
*• siah ; among the Gentiles in the name of the Father, and of thcr
** Son, and of the Holy Ghost, that they might be thereby instruct-
•' ed in the doctrine of the true God."
Works, vol. ?. p. 275, and p. 1150.
'^' (jhost m all. We can no otherwise consider Lrod as
" one, but as believing truly in the Father, and the Son,
*' and the Holy Ghost. — The Word of the Father
" knowing the administration, and that it was the will
" of the Father to be thus honoured, and not other-
" wise, gave his disciples orders, after his resurrt^c-
*' tion, to this purpose ; Go teach all nations^ baptizing
" them in the name of the Father , and of the Son, and of
" the Holy Ghost ; signifying, that whosoever should
" leave out any one of the three, should come so far
** short of honouring God perfectly : for by this Tri-
" nity the Father is glorified. The Father willed, the
" Son executed, the Spirit manifested." Cont. Noet.
" c. 14. p. 21.
8. Jerome speaks of baptism in the same manner :
— " B;iptisni," says he, " is one; for in the same
'' manner we are baptized into the Father, and into the
" Son, and into the Holy Ghost ; and are dipped three
" times, that the sacrament of the Trinity might ap-
" pear one. And we are not baptized in the names
" of the Father, and of the Son, and of the Floly Ghost,
" but into the o//(? «rtW(f of God." Com. in Eph. c. 4.
9. St. Augustine reasons thus upon the form of bap-
tism:— " He is one God, because we are baptized not
in the names of the Father, and of the Son, and of
the Holy Ghost. Where you hear one name, there
God is one : as it is spoken of the seed of Abraham,
and the apoLtle Paul expounds it, In thy seed shall
all the nations be blessed. He speakelh not cf seeds as
of manvy but as of onc^ and in thy seed, zvhich is Christ.
So, therefore, because he speakcth not there of
seedsy the Apostle wishes to teach us that Christ is
one. So likewise here when it is said in tlie name,
not in the names, in like manner as there in the seed,
not in the seeds, it is proved that God is cne. Father,
and Son, and Holy Ghost." Tract, in Evang.
[oh. 6.
689. He
4i6 AN APOLOGY FOR THE
68 9. He shall be' great in the sight of the Lord ; — and
HE shall be filled ivith the Holy Ghost — and many
of the children of Israel shall he turn unto the Lord
their God. And he shall go before him in the
spirit and poiver of Elias^ to turn the hearts of the
fathers to the children^ — to make ready a people
prepared for the 'L.QT^.D. Luke i. 15 — 17.
The most inattentive reader cannot fail of discover-
ing the three persons of the Divine Nature in this and
many of the following quotations of holy ivcripture,
without any observation being made upon them to that
purpose. *
690.* T'he Holy Ghost shall come upon thee^ and the
pozver of the Highest shall overshadotv thee : there-
fore also that holy thing ivhich shall be born of
thee shall be called the Son ^ God. Luke i. 35.
691.* His father 7,'icbarias zvas filled zviih the Holy
Ghost J and prophesiedy sayings Blessed be the
Lord God of Israel , for he hath visited and re-
deemed his people, and hath raised up an tin RN of
salvation for us in the house of his servant David.
Luke T. 67 — 69.
692. It zvas revealed unto him by the Holy Ghost,
that be should not see death before he had seen the
Lord's Christ. Luke 2. 26.
693. He came bv the Spirit into the tejnple. And when
the parents brought in the child Jesus — then took
he
* The honourable Duncan Forbes observes, thnt when we have
■well considered the language of the Old Testament, concerning the
Father, Son, and Holy Ghost, " our surprise will cease at the free-
" dom and easiness, with which Christ and his Apostles speak of
*' the Father, Son, and Holy Spirit, as distinct persons of the Deity,
*' as a thing well known and understood, without any preannble or
" apology ; whereas, if this had not been a notion commonly re-
" ceived by the intelligent, it is impossible that the preacher of sal-
•' vation could have made use of, or applied it, without having first
" explained it, and so prepared the hearers for it."
Thoughts concerning Religion, p. 153.
DOCTRINE OF THE TRINITY. 4,7
he him up in his arms, and blessed God. 2. 27, 28.
6"94. And the Holy Ghost descended in a bodily shape
like a dove upon him., and a voice came from hea-
ven, which said, Thou art my beloved Son ,• in
thee I am well pleased. 3. 22.
6(^^. The Spirit of the Lord is upon me. 4. 18, the
speaker, the Messiah.
696. Hozv ?nuch ?nore shall your heavenly Father give
the Holy Spirit to them that ask him f 11. 13.
Christ is the speaker.
697. Beheld, I send the V ROMISH of 77iy Father upon
you. 24. 49. Christ undertakes to send the Holy
Ghost to comfort and instruct his disciples,
which the Father had before promised.
698. Upon ivhom thou shalt see the Spirit descending and
remaining on him, the same is he which baptizeth
with the Holy Ghost. And I saw, and bar a
record, that this is the Sont of God. John i.
; 33^ 34.
S^g. Except a man he horn of water and of the Spirit,
he cannot enter into the kingdom of God. 3. 5.
Christ is the speaker.
700. He whom God hath sent speaketh the words of
God ; for God giveth not the Spirit by measure
unto HIM. 3. 34. This is the testimony of John
the Baptist to the Holy Trinity.
701. I will pray the Father, and he shall give you
another Comforter. 14. 16.
702. He that level h me shall be loved of my Father,
and I ixiill manifest myself to him, (by my Spi-
rit.) 14. 21.
703. The Comforter, which is the Holy Ghost,
whom //?<f Father will send in my 7iame, he shall
teach ycu all things. 14. 26.
704. IVhen the Comforter is come, whom I will send
unto you from the Father, even the Spirit of
truth, which proceedeth from the Father, he shall
testify of ME. 15. 26.
Fee 705. As
4»8 AN APOLOGY FOR THE
705* ^s my Father hath sent me, even so send 1 you.
And when he had said this^ he breathed on tbenti
and saith unto them. Receive ye the Holy Ghost.
20. 21, 22.
706. IVait for the Promise of the Father, which ye
have heard of ME. For John truly baptized with
water ; but ye shall be baptized with the Holy
Ghost not many days hence. Acts i. 4, 5.
707. // is not for you to know the times or the seasonSt
which the Father hath put in his own pozver :
but ye shall receive power, after that the Holy
Ghost is come upon you. i. 7, 8. Christ is
the speaker in each of these seven last testimonies
to the doctrine of the Trinity.
708. "^his Jesus hath God raised up. — Therefore being
by the right hand of God exalt ed, and having re-
ceived of the Father the promise of the Holy
GnosTy he hath shed forth this. 1. 32, 23-
709. Repent and be baptized every one of you in the name
^ Jesus CnRiST/or the remission of sins, a?id yg
shall receive the gift of the Holy Ghost. For
the pro7nise is unto you, and to your children, and
to all that are afar off, even as many as the Lord
cur God shall call. 2. 38, 39.
710. Then Peter, filled with the Holy Ghost, .fW,
— by the name of Jesus Christ — whom God
raised from the dead, even by him doth this man
stand here before you zvhole. 4. 8 — 10.
711- They were all filled, with the Holy Ghost, and
they spake the word of God with boldness. — And
"with great pozver gave the Apostles witness of the
resurrection of the I-jORD Jesus. 4. 31, 23-
712. The God of our fathers raised up Jesus and we
are witnesses of these things, and so is the Holy
Ghost. 5. 30, 32.
713. Stephen being full of the Holy Ghost — saw the
glory of God, and Jesus standing on the right hand
of God. 7. ss-
714. fVhen
7 14' W^hen the Apostles which were at Jerusalem heard
that Samaria had received the word of God ^ they
sent unto them Peter and John: whoy when they
were come down, prayed for theyn that they might
receive the Holy Ghost. For as yet he zvas
fallen upon none of them: only they were baptized
in the name of the L.OKD J Esvs. 8. 14 — 16.
715. I believe that Jesus Christ is the Son of God
and the Spirit of the Lord caught away Philip.
8- 37> 39-
716. God anointed Jesus of Nazareth with the Holy
Ghost and with power. 10. 38.
717. He — Jesus — who was ordained of God to be the
judge of quick and dead. — IVbile Peter yet spake
these words, the Holy Ghost fell on alt them
which heard the word. 10. 42, 44.
718. Then remembered I the zvord of the Lord, hoza
that he saidy John indeed baptized with water ; but
ye shall be baptized with the Holy Ghost. 'For-
asmuch then as God gave them the like gift as he
did unto us who believed on the Lord Jesus
Christ, what was I that I could withstand God ?
II. 16, 17.
719. IVhen — he had seen the grace of God, — be exhorted
them to cleave unto the Lord : for he was a good
many and full of the IrioLY Ghost, ii. 23, 24.
7 20. And Go d — bare thrfn witness, giving them the
Holy Ghost. — Bui we believcy that through the.
grace of the Lord Jesus Christ we shall be
saved even as they. 15. 8, 11.
721. I have not shunned to declare unto you all the coun-
sel of God. Take heed therefore — to all the fock
over thewhich the Holy Ghost hath made you
overseers, to feed the church of God, which he halh
purchased with his own blocd. 20. 27, 28.
722. To whom he expounded and testified the: kingdom of
God, perstiading them concerning Jesus.— And,,
when they agreed 7wt — thiy departed, after that
E e e 2 Paul
\
>*; -J. «t .* «»•
'*^ H .i "A "?i. ?^
429 AN APOLOGY FOR THft
Paul had spoken one wordy Well spake the Holy
GuosT by Esaias the Prophet, aS. 23, 25.
723. Declared to he the So-a of God with power; ac-
cording to tjje ^^ir\t of HOLINESS, by the resur-
rection from the dead. Rom. i. 4.
724. The love of God is shed abroad in our hearts by the
Holy Ghost which is given unto us :■ For
Christ died for the ungodly. 5. 5, 6.
725. God sending his own So^-^who walk not after the
feshy but after the Spirit. 8. 3, 4.
726. Te are not in the fleshy but in the Spirit, if so be
the Spirit of God dwell in you. Now if any
man have not the Spirit (s/^ Christ he is none of
his. 8. 9.
727. If the Spirit of luu that raised up Jesus from the
dead dwell in you. 8 . x i .
728. He that raised up Curist from the dead shall also
quicken your mortal bodies by his Spirit that
dwelleth in you. 8. 11.
729. The Spirit itself bearetb witness with our spirit,
that we are the children of God : and if children
then heirs y heirs of God, and joint-heirs with
Christ. 8. 16, 17.
730. For OF him, and through him, and to him
are all things : to whom be glory forever. 11.36.
This has frequently been understood of the Sacred
Three. " When all things are done," saith Athana-
sius, "by God through Christ in the Holy Spirit;
" 1 see the undivided operation of the Father, the Son,
*' and the Holy Spirit -, yet do I not therefore so con-
" found together, him by whcniy and him through whonjy
" and him in whom, all is wrought ; as to be forced to
" run the three persons into one."" Contra Sabellianos.
In another place he says : — " There is but one sort
" of Divinity, which is also in the IVord-y and one
" God, which is the Father ; existing of himself, as
'* being cwr^// J and manifesting himself in the Son,
"as
" as being through all ; and in the Spirit, as working in
" alii through the Word and by the Spirit." Onu. 3.
cent. Arianos.
Dr. Berriman, speaking of this doxology, says,
" To the one supreme God, subsisting in a trinity of
" persons, be glory ; of him, referring to the Father,
" through him, referring to the Son, and to hinty or in
" him, pointing out the Holy Ghost." Basil, Am-
brose, and Augustine, understood the passage in the
same manner. See Hurrion .on the Spirit, p. 190,
731. For the kingdom cf God is — righteousness, and
peace, and joy in the Holy Ghost : for he that in
these things serveth Christ :s acceptable to God.
14- I7» 18.
732. Now the God of patience and comolation grant ycit,
to be like-minded one toward another, according ta
Christ Jesus, that ye may zvith one mind and one
mouth glorify God, even the Father of cur Lor4
Jesus Christ. 15. 5, 6.
The God of patience and consolation is here spokea
of as a person distinct from the Father, and from Christ-
Jesus ; and so it is best understood to be God the
Holy Ghost, who is the author of the Christian's pati-
ence and peace of mind.
733. There shall be a root of Jesse, and he that shall
rise to reign over the Gentiles ,- in him shall the
Gentiles trust, Now the God of hope Jill you zvith
all joy and peace in believing, that ye may abound
in hope through the power of the Holy Ghost.
15. 12, 13.
734. The minister of Jesvs Christ to the Gentiles,
ministering the gospel of God, that the o£ering up
of the Gentiles might be acceptable, being sanctified
by the Holy Ghost. 15. 16.
735. 7 will not dare to speak of any of those things which
Christ hath not wrought hy me^ to make the Gen-
tile^
422 AN APOLOGY FOR THE
tiles ohcdient by 'word and deed, through mighty
signs and wonder s^ by the power of the Spirit of
God. 15. 18, 19.
736. Now I beseech you, brethren, for the Lord Jesus
Christ's sake, and for the love of the Spirit,
that ye strive together with me in your prayers to
God for me. 15. 30.
737. I determined not to know any thing among you- save
Jesus ChrisT' — and my—^preaching was — in de~
monstration of the Spirit and of power: that your
faith should not stand in the zvisdom of man, but in
the pozver of God. i Cor. 2. 2, 4, 5.
73 S. Had they known it they would not have crucified the
Lord of glory — but God haih revealed them
unto us by his Spirit, 1. 8, 10.
129' ^^^ natural man receiveth not the things of the Spi-
rit of God. — For who hath knozvn the mind of
the Lord, that he may instruct him ? Bui we
have the mind of Christ, 2. 14, 16.
740. But ye are justified in the name of the Y.o'KD Jesus
and by the Spirit of our God. 6. 11.
741. Know ye not that your bodies are the memhers of
• Christ ? — Know ye not that your body is the teiJt-
ple of the Holy Ghost which is in you, which
ye have of God, and ye are not your own / 6. 15,
742* Only irt the l^ORD. But she is happier if she so
abide after my judgment. And J think also that
I have the S'PiKiT of God. 7. 39, 40.
743. No man speaking by the Spirit qf God calleib
I'E^M'i, accursed. 12. 3.
744. 'There are diversities of gifts, but the same Spirit.
And there are differences of admnistrations, but the
SAME Lord. And there are diversities of opera-
tions, but it is the same God which vjorketh all
in all. 1 2 . 4 — 6.
745. Noiv he who stablisheth us with you in Christ — ^
is God / who haib also sealed us, and given the
earnest
carnesi oj itje opirit m our lyearis. i \^or. i.
21, 22.
746. Ye are manifestly declared to he the epistle of
Christ ministered hy us, "ji-ritten — with the Svi-
KiT of the living God. 3. 3.
747. When it shall turn to the Lord, the vail shall be
taken away. Now the Lord is that Spirit."
and where the Spirit cf the Lord isy there is
liberty. 3. 16, 17.
748. Beholding as in a glass the glory of the Lord, are
changed into the same image — even as by the Spi-
rit (^//^i? Lord. 3. 18.
749. God, who also hath given unto us the earnest of the
Spirit. 'Therefore we are always confident^ know^
ing that whilst we are at home in the body^ we are
absent from the Lord. 5. 5, 6.
750. jyhat concord hath QiiV(.iST with Belial? — Tears
the temple of the living God : As God hath said,
I will dwell in them^ and walk in them. 6. 15,
16. — by my Spirit. '
751. 'The grace of our Lord Jesus Christ, and the
love of God, and the cojmnunion of the Holy
Ghost be with you all. Amen. 13. 14.
Having produced the sentiments of the Christian
fathers pretty much at large on our Saviour's institution
q{ baptism in the twenty eighth chapter of St. Mat-
thew's gospel, 1 will here add some of the moft re-
markable doxologies which we find in their writings to
the three persons of the Godhead, reserving the senti-
ments of the Fathers to be considered at greater lengdi
in the seventh part ot these Disquisitions.
I. Polycarp, when he came to suffer, made an ad-
dress to God, which he thus concluded : — " To thee,
" with him (Christ) and tliy Holy Spirit, be glory now
*' and through everlasting ages."
1. The church of Smyrna, writing an epistle to
give an account of Polycarp's martyrdom, close their
•*• letter
"ok. Jt ^4 A "A H. "•<• i
424 AN APOLOGY FOR THE
letter with these words ; — " With M'horri (Christ) be
" glory to God, even the Father, and to the Holy
" Spirit."
3. Justin Martyr tells us that the Christians of his
time " worshipped and adored the Father, Son, and
** prophetic Spirit."
4. Clement of Alexandria says ; — '* Let us give praise
" to the only Father and Son, with the Holy Spirit ;
" to whom be glory now and forever. Amen." Pa;-
dag. 1. 3.
5. Hippolytus has this doxology :— " To him
" (Christ) be glory and strength, together with the
" Father and the Holy Spirit, in the holy church, now
" and forever, and forevermore. Amen." Cent. Noet.
6. Dionysius Alexandrinus in the same age has this
doxology : — " To God the Father, and his Son, our
" Lord Jesus Christ, with the Holy Ghost, be glory
" and power foreVer and ever. Amen." Apud. Basil
de Sp. Sanct. C. 29.
7. Chrysostom in the next age says: — "For his
" (Christ's) is the glory and honour, and adoration,
" together with the Father, and the moft holy, and
" good, and quickening Spirit, now and forever and
*^ ever. Amen." Hom. de Spirit. Sanct.
8. To the same purpose in another place; — " To
" thee (Christ) belongs glory, honour, and adoration j
" and by thee to thy Father, in the Holy Spirit, world
" without end." Hom. 18. in 2 Cor.
752. GoD sent forth bis Son nmi^e of a woman. Gal.
4. 4. — by the energy of the Holy Ghost.
753. Because ye are sons^GoD hath sent forth /^^ Spi-
rit of his Son into your hearts. 4. 6.
754. That the God of our Lord Jesus Christ, the
Father of glory ^ may give unto you the Spirit
of wisdom and revelation. Ep. i. 17.
755. Through HIM ive both have access by one Spirit
««/o //)<? Father.* 2. 18. 756. An
* " That there is a real, and not only a nominal distinction be^
DOCTRINE OF THE TRINITY. 42^
756. An hily temple in the Lord / in zvhom ye also are
buildcd together for an habitation of God throuob
the Spiri r. 1. 11.
757- I hoi'j my knees unto the Father of c^^rLoRD
Jesus Christ — that he would grant yen to be
strengthened with might by his Spirit in the inner
man. 3. 14, 16.
758. Unto HUA that is able to do exceeding abundantly,
above all that ive ask or think, acccr.Uiig to the
POWER that Ivor keth in us.: unto him be glory in
the Church by Christ Jesus. 3. 20, 11. The
power that worketh in us is unquestionably the
power of the Floly Ghost.
759. There is — one Spirit — one Lord — one God and
FathiiR of all, 4. 4 — 6.
One God and Father of all, who is above all, and
through all, and in you all. 4. 6. This is applied by
Irenazus in the manner following : " The Father is
*• overall, and he is the head of Christ; the Word is
" through all, and he is the head of the church : and
*' the Spirit is in us all. Lib. 1. c. 20.
760. Grieve not the LIoly Spirit of God — and he
kind — forgiving one another even as God for
Qhva^t'^ sake hath forgiven you. 4. 30, 32.
F f f 761. Be
*' tween the Father, the Son, and the Holy Spirit ; that they are
•' frequently spoken of in the holy scriptures in such terms as we
** ordinarily use when we speak of three persons ; that, although.
♦* the Sen be often spoken of as really and truly a man, yet many
" things are said of him, which cannot agree to a mere man, or to
" any created being whatsoever ; and that there are such things
•' also spok'?n of the Holy Ghost, as cannut be accommodated unto
" a creature : moreover, that the Son derives his being from, and
" always depends upon the Father, as the Holy Ghost does from
•' and upon the Father and the Son : all these ihings, arc not to be
" denied by any one, who will but interpret the holy scriptures ac-
" cording to the ordinary sense and signification of the words
** thereof, and not according to his own prejudices or pre-conceived
" opinions."
Gentleman's Religion, p. 2. p. 20.
42^ AN APOLOGY FOR THE
761. Be filled with the Spirit — giving thanks unt*
God and the Father, in the name of our Lord
Jesus Christ. 5. 18, 20.
762. The acknowledgement of the mystery of GoUy and of
the Fat HER y and of Christ. Col. 2. 2.
It seemsj that the Holy Spirit is put first in this pas-
sage, and is called God without any epithet whatever.
If this is denied, which no man can do with any proper
evidence to the contrary, it will follow, that the Father
and Christ, at least, are equally partakers of the God-
head. See Browne's Discourse on the Trinity, p. 30,
31. And for some judicious observations on the word
mystery, see the same work, chap, i and 2. If the
last meaning is thought to be the true one, it will be in
the spirit of those words of Novatian : — " The Father
" is declared to be the one true and eternal God, from
" whom alone this Divinity being derived and com-
" municated to the Son is returned to the Father by
" a communion of substance." De Trinit. cap. 31.
763. This is the zvill of God in Christ Jesus concern-
ing you. ^ench not the Spirit, 5. 18, 19.
764. If^e are bound to give thanks alway to God for you,
brethren, beloved of the Lord, because God hath
from the beginning chosen you to salvation through
sanctification of the Spirit and belief of the truth,
Whereunto he called you by our gospel to the obtain-
^^Z ^f ^'^^ K^^U ^f ^^^^ Lord Jesus Christ.
2 Thes. 2. 13.
765. The Lord direct your hearts into the love of God,
and into the patient waiting for Christ. 3. 5.
The Lord prayed to here is the Spirit, in express
distinction from God the Father, and from Christ ; for
the Apostle prays to this Lord to direct their hearts
into the love of God, which is the peculiar office of
the Holy Ghost ; and also to cause them patiently to
wait for Christ, which likewise is the work of the Spirit.
The
DOCTRINE OF THE TRINITY. 427
The Spirit, therefore, is that Lord to whom he prayed.
St. Ambrose says, " Let it be shewed what L nd it
" is that directs into the love of God, and pa i. ic
« waiting for Christ, if we denv the direction of tac
" Holy Spirit." De Spiritu Sancto, Hb. 3. c. 15.
" By Lord here understand the Spirit," says Theo-
phylact upon the place. And the great Basil explains
the text in the same manner.
766. Now God himself, and our Father, and our
Lord Jesus Christ, direct our zvay unto you,
3- IJ-
767. 7be Lord make you to encrease and abound in love
one towards another, to the end he may establish
your hearts unblameable in holiness before God, even
c^r Father, at the coming of our Lord Jesus
Christ. 3. 12, 13.
768. God hath not given «j /^d- Spirit of fear : — Be not
thou therefore ashamed of the testimony cf ^ur
Lord. 2 Tim. i. 7, 8.
769. But after that the kindness and love of God our
Saviour toward man appeared, not by works of
righteousness which we have done, but according to
bis mercy he saved us by the zvashing of regenerati-
on, and renewing of the Holy Ghost ,• which be
shed on us abundantly through Jesus Christ our
Saviour, Tit. 3. 4 — 6.
770. Which at the first began to be spoken by the Lord,
and was confirmed to us by them that heard him ;_
God also bearing them witness, — with divers
miracles and gifts cf the Holy Ghost, according
to his ozvn will. Heb. 2. 3, 4.
771. Hozv much more shall the blood of Christ, who
through the eternal Spirit, offered himself without
spot to God ? 9- 14.
772. Elect according to the foreknowledge of God the
Fa/her, through sanctification of the Spirit
E e e 2 untii
428 AN APOLOGY FOR THE
unto obedience^ and sprinkling of the blood o/" Jesus
Christ, i Pet. i. 2.
The Constantinopolitan Fathers in their Sydonical
Epistle written, A. D. 382, speak in language con-
formable to these several representations of the three
persons of the Divine Nature : — *' We maintain," say
they, " the most ancient faith, conformable to our
" baptism, and teaching us to believe in the name of
" the Father, and of the Son, and Holy Ghost : so
" that whilst we believe the one Deity, power, and
" essence of the Father, Son, and Holy Ghost, toge-
" ther with the equal dignity, and co-eternal majesty
^^ in three perfect persons i there is no room for the
" contagion oi Sabellius, Eunomi.ins, Arians," &c.
See Theodorit. Ec. Hist. lib. 5. cap. 9.
773. 'The precious Hood of Christ — vcho verily rxas
foreordained before the foundation of the world, but
•was manifest in these last times for you ; u-ho Jy
him do believe in God — seeing ye have panned
your souls in obeying the truth through the Spirit.
T. 19, 21, 22.
774. Christ also hath once suffered for sins — -that he
might bring us to God, being put to death in the
fesh, but quickened by the S?iK\i:, 3. 18.
775. If ye be reproached for the name of Christ, happy
are ye j for the Spirit of glory, and of God rest-
eth upon you. 4. 14.
776. The povcer and coming of cur Lord Jesus Christ.
— For he received fron God the Father honour
and glory. — Holy men of God spake as they zvere
moved by //?^ Holy Ghost. 2. Pet. i. 16, 17,
21.
777. Hereby know we the Spirit c/" God : Every spi-
rit that confesseth that Jesus Christ is come in
the flesh is of GoT). i John 4. 2.
778. Hereby knoiv we that iL'e dzvell in him, and he in
us, because he hath given us of his Svikit. And
we
DOCTRINE OF THE TRINITY. 429.
mc have seen and do testify^ that the Father smt
the Son to be the Saviour of the 'world. 4. 13, 14.
779. He that helicveth that Jesus is the Son of God : —
And it is the Spirit that bearelh Tdtness, because
the Spirit is truth. 5. 5, 6.
780. There are three that bear record in heaven ; the
Father, the Word, and the Holy Ghost;
and these three are one. 5. 7.
Whether this passage be spurious or otherwise, the
sentiment conveyed in it is extremely common in the
writings of the Fathers. Irena^us says : — " He who
" was adored by the Prophets as the living God, he is
" the God of the living : and his Word who spake ta
*' Moses, &c. — Christ, therefore, with the Father, is
" the God <'f the living, who spake to Moses, ike. —
'^ One and the same God the Father, and liis Word,
'^- always assisting to mankind, &c, — He that made ail
*s tilings, is, with his W^ord, justly called the only God
" and Lord. — He made the world by his Word, and by
" his Wisdom."
Athenagoras says : — " We are not atheists, inas--
" much as we believe the Creator of ail things, and his
" W^ord, to be God. — Who can but wonder to hear us
" charged with atheism, who declare there is God thc-
" Father, and God the Son, and the Holy Ghost?"
Tertullian says : — " It is mere Judaism to believe in
*' one God, in such a sense, as not to include the Son,
** and after the Son, the Spirit." And a lit de after he
adds — *' The three together make one God."
See Dr. Fiddes's Theologia Speculative, vol. i. p.
386 — 396, for these and other quotations from the
Fathers. Turn back too to the second part of this
Apology, No. 310, page 319, where the subject of this
note is considered more at large. Sec likewise part ih^
third. No. 601, page 372.
781. Prjvi??g in the Holy Gkost, keep yourselves in
the
43« AN APOLOGY FOR THE
the Jove of God, looking for the merry of our Lori>
Jesus Christ unto eternal life.^ J^idc 20, 21.
782. Grace unto you and peace from him zvhicB JSy and
which zvas, and zvhich is to come ,• and from the
Seven Spirits which are before his throne ; and
from Jesus Christ. Rev. i. 4, 5.
785. I John — was in the isle that is called Paimos for
the ivord 0/ God i and for the testimony p/ Jesus
Christ. / was in the Spirit on the Lord's day.
I. 9, 10.
784. He that hath an ear, lei him hear what the Spirit
saitb unto the churches : 'To bi?n that overcomeib
will I give to eat of the tree of life / which is in
the midst of the paradise of God. 2. 7.
7S5. Even as I received of my Father. — He that hath
an ear, let him hear what the Spirit saitb unto
the churches. 1. 27, 29.
786. I will confess his name before my Father. — He
that hath an ear, let him hear whut the Spirit
saitb unto the churches. 3. 5, 6.
7.S7. Him that overcometh will I make a pillar in the
temple of my God — -andY zvill write upon him the
name of my God, and the name of the city of iny God.
-^He that hath an ear, let him hear what the Spi-r
1x.1T saitb unto the churches. 3. 12, 13.
r83. To him that overcometh will J grant to sit with lae;
in my thrane, even as 1 also overcame, and am set-
down with my Father in his throne. He thai-'
hath an ear, let him bear what the Spirit saitk
mito the churches. 3. 21, 22.
789. And the four beasts- — rest not day and nighty say-
' " That there is a Trinity in the Godhead, of Father, Son or
*' Word, and Holy Ghost, is the plain, obvious sense of so many
" scriptures, that it apparently tends to frustrate the design of the
** whole scripture revelation, and to make it useless, not to admit
** this Trinity, or otherwise to understand such scriptures."
Howe's Calm and Sober Enquiry concerning the Possibility of a
Trinity in the Godhead, p. 135.
DOCTRINE OF THE TRINITY. 431
i'n^, HoLYj HOLY, HOLY, Lord God Almighty -
which zvasy and isj and is to come. 4. 8 .
^90. In the midst of the elders stood a 'La.ub^ as it had
been slain — having seven eyeSy which are the Seven
Spirits of God, sent forth into all the earth.
5. 6.
791. Here are they that keep the commandments of God,
and the faith of Jesus. — Blessed are the dead which
die in the Lord — Tea^ saith the Spirit, that they
may rest from their labours. 14. 12, 13.
792. 7 Jesus have sent mine angel — And the Spirit and
the bride say^ Come. — If any man shall add unto
these things., God shall add unto him the plagues
thai are written in this book. 12. 16 — 18.
Now all these things, concerning the persons of the
Father^ the Son, the Holy Spirit, and the Undivided
Trinity, are written in the scripture for our edification.
The bible is given by inspiration of God, and is profitable
for doctrine, for reproof, for correction, for instruction in
righteousness, that the man of God may be perfect, tho-
roughly furnished unto all good zvorks.
If then the bible is given by divine inspiration; if
it contains all thing necessary to be known, believed,
and done, to the attainment of everlafting salvation ;
and if, among other important matters, it reveals the
doctrine of a plurality of persons in the Divine Es-
sence ; we are bound to receive the doctrine, not be-
cause we fully comprehend it, and can account for the
mode of its existence, but simply upon the credit and
veracity of the Revealer. Its iacomprehcnsible nature
can be no reasonable objection to our belief. There
are a thousand'' things in the natural world that are also
far above our reach, which we constantly profess to be-
lieve, and to which we are obliged to submit our un-
derstandings, or else act infinitely more absurdly, by
running into universal scepticism. If any man, indeed,
can demonstrate the real absurdity, or the impossbility,
of
43* AN APOLOGY FOR THE
cf the doctrine, then, but not till then, it must be given
up. Till then, what v/e believe of the glory of the
Father, the same v/e believe of the glory Oi the Son,
and of the Holy Ghost, without any difference or in-
equality, except that the Father is the fountain of the
Godhead.
We believe this, as a matter of fact revealed in the
scriptures. But as to the manner in which they are
united or exist, we believe nothing; we confess our
ignorance, and readily declare, that we know nothi ig
concerning it. So with respect to the existence of our
ov/n souls, what they are, where they reside, and how
they are united to the body, we know nothing certain.
It is all mere conjc^cturc^. Yet we have sensibk de-
monstration, that they do exist, and are in an inexpli-
cable manner united to these curious clay machines,
which we call the body. This we do not deny. No-
body is charged vv^ith weakness and credulity in be-
lieving it : and yet, with respect to its mode or man-
ner of existing and acting, we know just nothing at
all. In like manner, with regard to the onr; living and
true God, the belief of whose existence lies at the bot-
tom of all religion, natural and revealed, we take the
fact -for granted, upon the principles of reason as well
lis revelation j but what do we know of his essence,
cr vvhat do we comprehend of his perfections ? We
say, he is a spirit. Yet what a spirit is, we are not able
to express, but by negative terms. His etcrnitv, im-
mensity, omniscience, om.nipotence, are all equally out
of the reach (»f our highest powers. Such, however,
is the necessity of these attributes to our idea of a
Supreme Being, that we are obliged to adjiiit them all,
though we are utterly incapable of comprehending any
one of them. And then, as to the existence of a Be-
ing without beginning, a Cause uncaused, we know that
the supposition involves an apparent absurdity, and yet
this absurdity is the foundation of all religion, whether
natural or revealed. The deist, equally with the be-
liever.
DOCTRINE OF THE TRINITY. 43J
iiever, must embrace this absurdity as a first principle.
If we reject it, and commence atheists, we must em-
brace a thousand absurdities and impossibilities.
If then we are assured that God is one ; and if he
has been pleased to speak of himself as existing under
the three characters of Father, Son, and Spirit; what
are we that we should refuse to speak of him in the
same form ? Surely he best knovveth his own glorious
and incomprehensible manner of existence, and hath a
right to say in v;hat language we, his poor short-sighted
creatures, should think, and conceive, and speak of
him.
But if the doctrine of the Trinity be true, why was
it not more clearly revealed in the first ages of the
world ? Why was it so long concealed ?
We may as well ask, why God did not create the
world 6000 years before it was created ? Or why Christ
did not die as soon as man fell ? Or why man was per-
mitted to fall at all ? Or why the Gospel was not
preached in all its glory and fulness at the very first ?
We may as well ask why man grows to maturity by de-
grees; and why he is not made in a state of complete
perfection ? Nay, we may with as much propriety find
fault with God, and enquire of him, why we are placed
upon earth for a while, in a state of "trial and probation,
and not rather translated to heaven as soon as born ?
God Almighty hath thought proper to order it other-
wise. This we know to be a matter of fact, and this
is answer sufficient. It becomes not us to dictate to
the Sovereign of the universe. All the creatures of
God, we see, are placed in a state of growing perfec-
tion. And all his dispensations towards mankind, have,
ever since the foundation of the world, been advancing
from a state of less to a state of greater light, greater
perspecuity, and greater perfection. The Adamical
dispensation, was, probably, the least clear and perfect.
The Patriarchal v/as the next. The Mosaical was still
more clear. The dispensation of John the Baptist was
G g g yet
4H AN APOLOGY FOR THE
yet more bright. But the dispensation of the Gos-
pel, under which we live, is the brightest, the clearest,
the fullest, the most complete of all.
But now that the revelations of God to mankind ai-e
finished, why is the doctrine of the Trinity left in so
much obscurity, that it hath been a subject of conten-
tion ever since the beginning of the Christian dispensa-
tion?
It may be replied, that every doctrine both of natural
and revealed religion hath been controverted, and is
controverted at this day. Every principle in physics
also hath been a subject of debate by one or another.
And the more important the principle or doctrine, the
more eagerly hath it been contested. But we say,
secondly, that the doctrine of Christ's divinity and
atonement ; the doctrine of the existence, personality,,
divinity, and unceasing energy of the Holy Spirit, to-
gether with the doctrine of the ever-blessed Trinity,
are revealed with sufficient perspicuity for the purposes
of religion. Is the Father called God ? So is the Son,
and so is the Holy Ghost. Is the Father called Lord ?
So is the Son, and so is the Holy Ghost. Is the Fa-
ther eternal ? So is the Son, and so is the Holy Ghost.
Is the Father almighty ? So is the Son, and so is the
Holy Ghost. Is the Father omnipresent ? So is the
Son, and so is the Holy Ghost. Is the Father omni-
scient*? So is the Son, and so is the Holy Ghost. Is
the Father uncreated ? So is the Son, and so is the
Holy Ghost. Is the Father incomprehensible ? So is
the Son, and so is the Holy Ghost. Was the Father
concerned in the work of creation ? So was the Son,
and so was the Holy Ghost. Is the Father the up-
iiolder of the universe ? So is the Son, and so is the
Holy Ghost. Is the Father engaged in the regenera-
tion of human souls ? So is the Son, and so is the
Holy Ghost. Are we baptized in the name of the
Father ? So likewise in the name of the Son, and in
the name of the Holy Ghost. Is prayer addressed to
the
DOCTRINE OF THE TRINITY. 435
the Father ? So likewise to the Son, and to the Holy-
Ghost. Are we blessed in the name of the Father ?
So likewise in the name of the Son, and in the name
of the Holy Ghost. Hath the Father a personal exist-
ence ? So hath the Son, and so hath the Holy Ghost.
Did the Father conduct the Israelites to the holy land ?
So did the Son, and so did the Holy Ghost. Is the
incommunicable name Jehovah given to the Father ^
So is it given also to the Son and to the Holy Ghost,
Is holiness ascribed to the Father ? So is it ascribed to
the Son, and to the Spirit. Is goodness attributed to
the Father ? So to the Son, and to the Holy Ghost,
Is glory given to the Father ? So to the Son, and to
thfe Holy Ghost.
If it should be objected, that we misunderstand the
scriptures, and that there is no such doctrine as that of
the Trinity contained in them : It may be replied, that
we do not pretend to be free from errors and mistakes
any more than other men : but we all know, that the
most serious and learned, the most inquisirive and pious
men in all ages and nations of the Christian church,
have steadily believed and professed it, as an essential
truth revealed in the word of God. ^ It is true, the
doctrine hath met with some opposers : but then this
is only what was long ago foretold in the same scrip-
tures should come to pass. And what doctrine has not
met with opposers ? The very existence of God hath
been denied. The holy scriptures have been contra-
dicted and blasphemed. The existence of angels,
devils, and spirits, hath been called in question. Nay,
even the existence of our own souls, by which we
think, and act, and speak ; and the very being of the
substance and matter of which our bodies are made,
G s: sf 2 and
♦ " That there subsists some such union as that of three persons
*• united in one God in the Divine Nature, the whole tenor of the
" New Testament seems to express, and it was so understood in the
** earliest ages."
Soame Jenyns's View, p. 27*
436 AN APOLOGY FOR THE
and which we see with our eyes, and feel with our
hands, have been denied and questioned. Let us not
be surprized then, if the doctrine of the Divine Nature,
as existing under the three incomprehensible characters
of Father, Son, and Spirit, meet with its contradictors
and blasphemers. It would be very surprizing if it
did not, in such a world as is this of our's, and especi-
ally as we know this is only what the holy scripture
foretold should come to pass. But there were false
-prophets also among the people^ even as there shall be false
teachers among yoii^ who privily shall bring in damnable
heresies, even denying the Lord that bought theniy ' and
bring upon themselves swift destruction. And many shall
folloiv their pernicious ivays, by reason of whom the zvay
of truth shall be evil spoken of. 2 Pet. 1. i, 2. Be-
loved, when I gave all diligence to write unto you of the
common salvation ; it was jieedful for me to write unto
you, and exhort you, that ye should earnestly contend for
the faith which was once delivered unto the saints. * For
there are certain men crept in unawares, who were before
of old ordained to this condemnation, ungodly men, turning
the grace of our God into lasciviousness, and denying the
only Lord God, and our Lord Jesus Christ. Jude 3, 4.
These are very striking and awful prophecies, and
should
' " That Christ suffered and died as an atonement for the sins of
" mankind, is a doctrine so constantly and so strongly enforced
" through every part of the New Testament, that whoever will
** seriously peruse those writings, and deny that it is there, may,
*• with as much reason and truth, after reading the works of Thucy-
** dides and Livy, assert, that in them no mention is made of any
" facts relative to the histories of Greece and Rome."
Soame Jenyns's View, p. 29.
* See Bishop Home's excellent Sermon on the great duty of
contending for the faith. The greater, the stronger, the more
powerful the opposition to primitive truths, the more strenuous and
zealous should the friends of those truths shew themselves. This
js not an age for Christians to be lukewarm. The atheist would rob
us of our God, the deist of our Saviour, the Socinian of the Spirit,
?nd atoning death of that Saviour : and shall we be unconcerned
spectators ?
DOCTRINE OF THE TRINITY. 437
should make us all extremely cautious, how, and ia
whac manner we conduct ourselves towards the Lord
Jesus Christ. Here are false teachers foretold, who,
in an artful way, should labour to bring in among the
disciples of Christ damnable heresies. And which i^
the principal of these heresies ? Even denying the Lord
that bought them. Now was it ever known that any
teachers in the Christian church so much as attempted
to deny, that there had existed such a person as Jesus
Christ ? An attempt of this kind was never made by
any Christian teachers, since the gospel had a being.
But there have been several, and there are several,
in the Christian church at this day, who degrade the
Redeemer to the level of a man. There have been
several in times of old, and there are now several teach-
ers in the church of England, and among the Dissent-
ers, who have brought in this damnable heresy — clo not
think the expression harsh and severe, it is not mine,
but the Apostle's : — And what is this damnable heresy?
Even denying the Lord that bought them, so far as to
bring him almost to a level with ourselves. They deny
his divinity, his godhead, his pre-existent nature, his
merits, his atonement, the efficacy of his blood. Now,
surely, if the Redeemer is a partaker of the Divine
Nature ; if he assumed human form for the purpose of
dying to atone for the sins of mankind ; it he is the
Creator and Upholder of the world, in common vvich
the Father and the Holy Spirit ; to say he had no exist-
ence before he was born of the Virgin, and to make
him a mere good man, sent from God to teach the child-
ren of Adam his will ; surely this is to deny the Lord
•who bought us. And then, it is very observable, that
the same persons v/ho deny our Lord's divine nature
and atoning death, deny also the personal existence and
divinity of the Holy Spirit. They absolutely deny,
annihilate, subvert, destroy his very being, and bare-
facedly teach and profess, that there is no Holy Ghost.
If this is the truth, mankind are yet sitting in dark-
ness,
43? AN APOLOGY FOR THE
ness, and in the region and shadow of death, notwith-
standing all the advantages we are supposed to derive
from divine revelation. The bible is ill calculated to
lead into all religious truth. It is rather sijited to mis-
lead the Christian world. And, indeed, it hath misled
the great body of Christians from the beginning to the
present day. We, however, have not so learned Christ.
We are well satisfied with the sacred writings. To the
law and to the testimony ^ by the grace of God, we will
evermore refer, and are persuaded, that if any man speak
not according to that zvordy it is because there is no true
light in him.
We will, therefore, close this part of our Apology
by saying: Grace and peace from him which is, and
'which WAS, and which is to come j and from the Seven
Spirits which are before his throne i and from Jesus
Christ, who is the faithful witness y and the first begot-
ten of the dead, and the prince of the kings of the earth.
Unto him that lm:ed usy and washed us from our sins in
his own bloody and hath made us kings and -priests unto
God and his Father -. to him be glory and dominion forever
and ever. Amen.
" To thee the Father, and the So?^, and the Holy
** Spirit, be all glory, worship, and thanksgiving,
" honour, and adoration, both now, and always, and
" for everlasting and endless ages of ages. And let all
*' the people say, Amen." '
Amen and Amen!!!
^ Constic. Apost. L. 8. c. 12.-
DOCTRINE OF THE TRINITY. 439
PART FIFTFL
SECTION L
Opinions of the ancient ^nvf concerning tht plurality of the DIVINE
NATURE, from the Apocryphal books.
IT wHi possibly be replied to all that has been said,
though we mean well, yet we are mistaken, and
misunderstand the scriptures upon these subjects.
This may be the case. We never have professed in-
fallability. And be it observed, that the adversaries of
the Trinity are equally fallible with ourselves. But in
what manner did the Ancients understand them ? If
both learned Jews, Heathens, and Christians, who lived
either before, or soon after our Saviour's time, believed
that a Trinity of persons subsist in the Divine Nature,
this will be a strong presumption, that the view we have
before given of the doctrine is, in the main, the true
one. Now it has already appeared, I apprehend, that
the ancient Jews understood those passages of the Old
Testament, which have been produced, and others of
a similar kind, as conveying the idea of uncreated
dignity in the Son and Spirit, and of a plurality in the
Godhead. This has been ably proved by several learn-
ed men. I will, therefore, produce only a few more
instances, and 'throw the whole into one view, to satis-
fy the inquisitive Christian, v/ho wishes to be informed,
and who may not have it in his power to examine such
authors as contain this kind of evidence.
The Apocryphal books, which were mostly written
before our Saviour's time by some learned Jews, being
the oldest, we will begin with them, and proceed as
near as may be in chronological order.
Tobit is the most ancient of these authors ; he hav-
ing
440 AN APOLOGY FOR THE
ing lived upwards of 700 years before the birth of
our Saviour.
The only allusion to a plurality of persons in the
Divine Nature to be found in this book is in the prayer
of Tobias : —
1. " Blessed art thou, O God of our fathers, and
" blessed is thy holy and glorious name forever ; let
" the heavens bless thee, and all thy creatures. Thou
*' madest Adam, and gavest him Eve his wife for an
*^ helper and stay : of them came mankind ; thou
" hast said. It is not good that man should be alone ■■, let
*^ us make unto him an aid like unto himself." Ch. 8.
5, 6. — In the original of the Old Testament it is, I
will make an help meet for him.
The book of Judith was written about 680 years
before our Saviour. In this composition, the creation
of the world is ascribed to the Spirit of God, or
rather, in the language of the Jews, to the Son and
Spirit of the Almighty : —
2. " I will sing unto the Lord a new song. O
" Lord, thou art great and glorious, wonderful in
" strength, and invisible. Let all creatures serve thee,
" for thou sPAKEST, and they were made, thou didst
" send forth thy spirit, audit created them, and there
** is none that can resist thy voice." Judith 16. 13,
14.
The first book of Esdr»s is generally supposed to
have been written upwards of- 600 years before the
birth of Christ. I submit it to the judgment of the
pious reader, whether the description, which the He-
brew youth gave of Truth, might not have some re-
ference to our blessed Saviour, who is emphatically
stiled the wisdom of God^ and the IVay^ the Ti\uth,
and the Life :- —
3. " O yc men, are not women strong ? Great is
*' the earth, high is the heaven, swift is the sun in his
" course, for he compasseth the heavens round about,
" and fetcheth his course again to his own place in one
« day.
DOCTRINE OF THE TRINITY. 44 j
" day. Is he not great that maketh these things ?
" Therefore great is the Truth, and strongirr than all
" things. All the earth calleth upon the Truth, and
*' the heaven blesseth it : all works shake and tremble at
" it, and with it is no unrighteous thing. — As for
" Truth it endureth and is always strong; it Jivcch
" and conquereth forcvermore. With her there is no
" accepting of persons or rewards ; but she dt)eth the
" things that are just, and refraineth from all unjust
" and wicked things ; and all men do well like of her
*' works: neither in her judgment is any unrightcous-
" ness ; and she is the strength, kingdom, power, and
" majesty, of all ages. Blc:ssed be the God of Truth.
*''^ — Great is Truth, and mighty above all things.
I. Esd. 4. 34 — 41.
In the second book of Esdras v/e have a particular
description of the Son of God, as of a person superior
in order to the Angels : —
4. " I Esdras saw upon the mount Sion a great
" people, whom I could not number, and they all
" praised the Lord with songs. And in the midst of
" them there was a young man of a high stature, taller
" than all the rest, and upon every one of their heads
'* he set crowns, and was more exalted ; which I mar-
" veiled at greatly. So I asked the angel, and said>
" Sir, what are these ? Pie answered and said unto me,
" These be they that have put off the mortal clothino;,
" and put on the immortal, and have confessed the
" name of God : now are they crowned, and receiv^e
" palms. Then said I unto the angel. What young
" person is it that crovvncth them, and giveth them
*' palms in their hands ? So he answered and said unto
" me, It is the Son of God, whom they have con-
*^ fessed in the world. Then began I greatly to com-
" mend diem that stood so stiffly for the Njtnc' of ths.
" Lord. Then the angel said unto me ; Go thy way>
" and tell my people what manner of things, and how
H. h h '* grca:
442 AN APOLOGY FOR THE
" great wonders of the Lord thy God, thou hast seen."
2 Esd. 2. 42 — 48.
In another place this same Esdras calls our Saviour
by name, and expressly says, that he should die : —
5. " For my Son Jesus," says God, " shall be re-
" vealed with those that be with him, and they that re-
" main shall rejoice within four hundred years. After
" these years shall my Son Christ die, and all men
*' that have life." 7. 28, 29.
6. " If I have found grace before thee, send the
" Holy Ghost into me ; and I shall write all that
" hath been done in the world since the beginning."
14. 22.
The book intirled Ecclesiasticus was wTitten about
200 years before Christ.
The author of it seems to have thought it was the
Logos who conversed with Moses upon mount Sinai:—
7. *^ He made him to h'ear his voice, and brought
" him into the dark cloud, and gave him command-
'^ ments before his face, even the law of life and know-
*' ledge, that he might teach Jacob his covenants, and
" Lsrael his judgments." Ec. 45. 5.
The angel, which appeared to Joshua, is understood
by him to have been the Lord himself: —
8. " He called upon the most high Lord when the
" enemies pressed upon him on every side, and the
*' great Lord heard him. And with hailstones of
" mighty power he made the battle to fall violently
" upon the nations, and in the descent he destroyed
" them that resisted, that the nations might know all
" their strength, because he fought in the sight of the
" Lcrd, and he followed the Mighty." Ec. 46. 5, 6.
The miracles wrought by Elias, the Author of this
book, refers to the agency of the Locos: —
9. " By the Word of the Lord he shut up the
" heaven, and also three times brought down fire.
" O Elias, how wast thou honoured in thy wonderous
" deeds ! and who may glory like unto thee j who
" didst
DOCTRINE OF THE TRINITY. 44$
'f didst raise up a dead man from death, and his soul
♦* from the place of the dead by the Word of the
« Most High?" Ec. 48. 3, 4, 5.
That is a remarkable passage where he calls God a
Father, and is much in the spirit of several expressions
in the Old Testament : —
10. " I called upon the Lord, the Father of my
" Lord." Ec. 51. 10. Compare Ps. no. i.
The second book of Maccabees was not written till
about an hundred years before the birth of our Saviour.
There is one passage in it where the Author seems to
have considered the appearance of God to the assistant
of the Jews in battle, as a real and visible appearance ;
consequently, as the Father never did appear, it must
have been the Logos.
11. " So every man praised toward the even that
" glorious Lord, saying, Blessed be he that hath kept
" his own place undefiled.- So that fighting with their
" hands, and praying unto God with their hearts, they
" slew no less than thirty and five thousand men ; for^
" through the Appearance of God they were greatly
" cheered." 1 Mac. 15. 27, 34.
The Wisdom of Solomon was written by an un-
known author, a little before the time of our Saviour,
as is generally supposed. It contains several passages
descriptive of the dignity both of the Son and Spirit of
God. We will produce some of them in the order
in which they are found in the book : —
1 1. " Into a malicious soul Wisdom shall not enter ;
" nor dwell in the body that is subject unto sin. For
" the Holy Spirit of discipline will flee deceit. — The
" SPIRIT of the Lord filleth the world." Wisdom
I. 4> 5' 7.'
13. " Wisdom, v^hich is the worker of all things,
" taught me ; for in her is an understanding spirit,
** holy, one only, manifold, subtil, lively, clear, unde-
*' filed, plain, not subject to hurt, loving the thing that
*' is good, quick, which cannot be letted, ready to do'
II h h 2 '' f?oo(i
444 AN APOLOGY FOR THE
" good, kind to man, stedfast, sure, free from care,
" having all power, overseeing all things, and going
'* through all understanding, pure and most subtil spi-
"^ fits. For wisdom is more moving than any moti-
" on: she passeth and goeth through all things by
" reason of her pureness. For she is the breath of the
" power of God, and a pure influence flowing from the
" glory of the Almighty : therefore can no defiled
" thing fall into her. For she is the brightness of the
*^ everlasting light, the unspotted mirror of the power
" of God, and the image of his goodness. And be-
** ing but one, she can do all things : and remaining in
" herself, she maketh all things new ; and in all ages
** entering into holy souls, she maketh them friends of
" God, and prophets. For God loveth none but him
" that dwellcth with wisdom. For she is more beau-
*' tiful than the sun, and above all the order of stars :
" being compared with the light, she is found before
'^ it. For after this cometh night -, but vice fhall not
" prevail against wisdom." 7. 22 — 30.
Then, after these and many other things said of
W isDOM, he proceeds to pray for the blessing : —
- 14. " O God of my fathers, and Lord of mercy,
" who hast made all things with thy word. Give me
" WISDOM that sitteth by thy throne, and reject me not
'' from among thy children ; wjsdom was with thee :
*' which knoweth thy works, and was present when
'^ thou madest the world, and knew what was accept-
'' able in thy sight, and right in thy commandments :
'* O send her out of thy holy heavens and from the
" throne of thy glory, that being present she may
*' -labour with me, that I may know what is pleasing
'^ unto thee. For she knoweth and understandeth all
" things, and she shall lead me soberly in my doings,
" and preserve me in her power. And thy counsel
'' who hath known, except thou give wisdom, and
" send thy Holy Spirit from above." 9. i, 4, 10,
ij, 18.
After
DOCTRINE OF THE TRINITY. 445
After this prayer he informs us, that every thing
which has bten done in the world that is excellent has
btcn done by wisdom. It was wisdom that preserved
Ad^m, Nor, Abraham, and many others.
15, " Thine INCORRUPTIBLE Spirit, O Lord^ is'm
«' ail things." Wis. 12. i.
16. Again: — " For it was neither herb, nor moU
" lifying plaistcr that restored them to health ; but
" thy Word, O Lord, which healeth all things."
16. 12.
It is probable, I think, that this account of Wisdom
is not a bare personincar-m, but that the Holy Spirit,
the third subsistence in the Divine Nature, is the per-
son sjgniried.
■ 17. *' Thine almighty Word leapt down from
" heaven, out of thy royal throne, as a fierce man of
*' war into the midst of a land of destruction." Wis.
18. 15.
Baruch is supposed by some to have been written
about 600 years before the birth of Christ, but others
place it even later than that event.
His sentiments, however, concerning our blessed
Saviour are much the same with the rest of his coun-
trymen : —
18. ** This is our God," says he, " and there shall
" none other be accounted of in comparison of him.
*' He hath found out all the way of knowledge, and
*' hath given it unto Jacob his servant, and to Israel
*' his beloved. Afterward did he shew himself up-
*' ON EARTH, AND CONVERSED WITH MEN." C-h. 3'
35—37'
44& AN APOLOGY FOR TRE
]^ART FIFTH.
SECTION II.
The opinions of Philo, and other ancierrt Jews, concerning t-H*
flurality of the DIVINE NATURE.
SOME other learned men among the Jews, and
Commentators upon the Old Testament, who
wrote before, or near to, the times of our Saviour, have
spoken largely and strongly concerning the dignity of
Messiah, and the distinctions in the Divine Nature. I
will mention such as have occurred in the course of my
reading. We will begin with Philo.
Philo was one of the most learned of all the anci-
cient Jews. He flourished, as we are informed by
Eusebius, in the reign of the emperor Caligula, and was
therefore contemporary with the Apostles. This fa-
ther of Ecclesiastical history gives him an excellent
character. He says, " He was a man of great eminence
" with the generality, not merely of our Christian bre-
" thren, but also of such as have been bred in Gentile
" literature. In his descent," continues Eusebius,
" he was a Hebrew, and yielded to none of those ac
" Alexandria, who were distinsuished for their con-
*' sequence. What and how great advances he made
'' in the knowledge of the divine and his country's
" religion, is evident to all from his works : and, in the
" philosopliic and hberal parts of Gentile literature, I
" need not say how great he was : for studying with
" peculiar zeal the discipline of Plato and Pythagoras,
" he is reported by history, to have surpassed all his
" contemporaries." *
This learned man hath said many extraordinary things
in
• Ecd. Hist. b. 2. c. 4.
DOCTRINE OF THE TRINITY. 447
in his writings concerning the Divine Nature ; * a few
of which I will now proceed to lay before the reader
in one viev/.
19. " The Divine Logos — is the power which also
" made the world, having the True Good for his foun-
« tain," •
20. " That invisible and intellectual Being, the
" Divine Logos and the Logos of God, he (Moses)
" calls the image of God; and the image of this im-
« a^e that intellectual light which was made the image
" of the Divine Logos, who has explained the gene-
" ration of it : and it is a super- celestial star, the foun-
" tain of the sensible stars, which not improperly one
" may call Universal lights from which the sun, and
" the moon, and the other wandering and unwandcring
<' stars draw, according to the power of each, their
« proper splendors of that pure and unmixed light,
" which is darkened over wlien it begins to turn in the
" transformation, from intellectual to sensible." * This
is somev/hat in the spirit of St. John, who calls the
Logos the true light that enlightcncth every man
that Cometh into the world. Ch. i. 9.
21. " Every man is related to the Divine Logos
«' in his understanding ; being made the express image
** of the blessed Nature, or a particle of it, or a radia-
" tion from it." '
•22. " The shadow of God is ills Locos, whom he
<* used as his instrument in making the world." ♦
23. " Tiie Divine Logos is very sharp sighted,
" even
* " The Jew'; themselves, finding every thing in Philo so agrce-
*' able to the notions, that their ancestors had in his age, do own
«* them (his writings) to be the writings of a Jew, and of Phiio in
** particular ; as we see in JVIanassch Ben Israel, who in many
*• places urges his authority; and (in Exod. p. 137.) shews, that
** his opinions do generally agree with those of their most ancicKt
*♦ authors," Aliix's Judgment, p. 78.
*;p. 4, *p. 6. 5 p. 32, 4 p. -g.
44? AN APOLOGY FOR THE
" even to be a Being sufTicicnc for the inspection of all
" things."* See Hcb. 4. 12, 13.
24. " My soul said to rr^e, IVith that only true God
*' there art tivo si{pn'?;i^ and Jirst pow^rSj naincly, good-
" 7iess and power, and that by ti;e first all things are
" made j and by the second all things that arc made,
" are governed." * These declarations are perfectly in
the spirit of the New Testament.
25. " He is the cause of thy participating in good
** or evil — who is the rudder — holder and governor of
*' the universe, the Divine Logos." ' Compare Col.
I. 16, 17.
26. " By his Logos God made all things."' Com-
pare John I. 3; Col. I. 16; and Heb. i. 2, 10.
27. When God, attended with his tzvo principal
" pozvcTSj gcvernment diVidi goodness ; himself, who is one
** only, being between them, he framed three concep-
*' tions in the contemplative soul ; each of which can
** by no means be comprehended, for his powers are
'.' unlimited, they each contain the whole." *
28. " The supreme God is superior to these powers of
" his, and is to be seen without them, and appears in
" rhem." * Compare Mat. 28. 19, and 2 Cor. 13. 14.
29. This learned man upon citing the words of
David, The Lord is ny shepherd, I shall not therefore
zvant, immediately adds : " Every one ought to say as
" much as this for himself. For every friend of God
'• is obliged to comipose such another hymn as thisi
*' nay, the whole world ought to do so. For God go-
*' verns all this universe as a shepherd does his flock,
*' or a king his people, over-ruling and m.anaging the
*' earth, water, air and fire, and whatever any of these
" do contain, whether vegetables or animals, things
" mortal or spiritual ; and particularly the heavens
*' above, the revolutions of sun and moon, and the
'* harmonious dances of the other luminaries and star5.
" All these does God govern according to justice '-und
laWj
5 P. 92.--«P. 112.— 7 p. i,^._» p. 131.— 9p. 139.— »lbi<i.
DOCTRINE OF THE TRINITY. 449
" law, having fee over them his own righteous Logos,
" who is his first-born Son, and who takes upon
" himfclf the care of this facred flock as vicegerent of
" this great king. Therefore it is faid, Ex. 23. 20,
" Behold y I Jend my Angel before thee to keep thee in
*^ the ivay : therefore let the whole world fay, We are
" the great and admirable flock of the true God j
*' the Lord feeds me, and therefjre nothing (hall be
" wanting to me." * Compare Is. 40. 10, 11, and Heb.
30. *' This world is the younger Son of God, as
" being a fenfible objefl ; for he mentioned not the
" Son that is older than this, and he is an inteiletiual
*' Being; and he, confidering himfclf as worthy of elder-
" fliip, thought proper to abide with God himfelf." '
31. " Him the Father of exiftence produced as his
" eldefl; Son, whom at other times he has named his
" First-begotten i and who indeed on being gene-
" rated, in imitation of his Father's ways, and looking
" upon his archetypal patterns, moulded forms." *
32. " If none of us be worthy to aflTume the title of
" Son of God, yet do thou thy endeavour to be adorn-
" ed, as is the first-born Logos of God, the mod
" ancient Angely even the Archangel who hath many
" names, namely, the beginningy and the 7iame of God,
" and the Logos, and the man according to his image,
" 2sA \.\\t Jceing JJrael. Therefore I was induced be-
" fore to commend thofe who refer their original to
" him. For if we are not worthy to be eftcemed the
" children of God, yet we may lay claim to this, that
" we are the children of the moft holy Logos, who is
*' his eternal IMAGE. For thc mofll ANCIENT WoRD
" is thc IMAGE of God." * It feems from this paflTage
that Philo confidered all the Divine appearances record-
ed in the Old Teftament as having been made by thc
I i i Loc^os
» P. 195.-.^ P. 29?.~* P. 329.*^' P. 341.
450 AN APOLOGY FOR THE
Logos of God, as indeed he more fully expreltes it
in other places.
23* " The Father of all things is in the jniddky
" who in the facred writings is by his proper name
*^ called, He that is : but on each fide are the powers,
*' which arc moft ancient and neareil to him that is, one
" of which is called the Creative^ the other the Royal
** Power. The creative Power is called God ,• for by it he
*' hath placed and fet in order all things ; and the Royal
" Rower is called hordy for it is right that the Maker fhould
*^ govern and command that which is made. He therefore
*^ who is in the middle^ being attended by each of his
*^ Powersy reprefents to the intelligent mind the appear-
** ance fometimes of one, fometimes of three."*
From whencefoever this learned Jew had his intelli-
gence, here is an evident reference to the three Perfons
and one God of the Old Teftament; which doftrine
is more fully difplayed by our Saviour and his Apoflles
in the New.
34. Speaking of the cherubim on the mercy-feat as
fymbolical reprefentations of what he calls the creating
and governing powers, he makes this additional reflec-
tion:— " The Divine Logos is above thefe, of whom
" we can have no idea by the fight, or any other fenfe ;
*' he being himfelf the i?nage of God, the eldeft of all
" intelligible beings, fitting nearefl to him who is truly
*' the only one, there being no diftance between
" them; and therefore he fays, / ii-iH Jpeak unto thee
*' frovi the mercy-feat between the two cherubim ; there-
** by reprefenting the Locos, as the charioteer by whom
*' the motion of thefe powers is directed ; and himfelf
" who fpeaks to him, as the rider, who commands the
** charioteer how he is to manage the reins.*' '
35. " But this excellent gift the Father of all things
" hath beftowed upon the Prince of angels, the
« moft
» P. 367.
1 p. 465. See alfo Dodd. on the firft of St. John's Gofpel.
DOCTRINE OF THE TRINITY. 451
" mod ancient word, that {landing in the middUy he
" might judge between the creature and the Creator;
** and he always fupplicates the immortal God for
" mortals, and is the ambaflador from die fupreme
<* King to his llibjeds ; and in this gift he rejoices, as
" highly valuing himfelf upon it; faying, I ftood in the
" middle, between you and the Lord, as being neither
" unbegotten as God, nor yet begotten as you ; but
" am a middle between the extremes, and a pledge for
" both J for the creature with the Creator, that he fhall
" not wholly apoftatize from him, fo as to prefer difor-
*' der before order and beauty ; for the Creator with the
*^ creature, to give him an affured hope, that the mod
" merciful God will never abandon his own workman-
** (hip ; for I declare peace to the creature from him
" who makes wars to ceafc, even God, who is the King
*' of peace." "
36. " The holy Logos enjoins to fome what they arc
" to do, as a king; others acquainted with him he
*^ profitably inftrucls as their mafter; fome as a coun-
" fcllor he leads into the beft advice ; others, who of
" themfclves know not what is good for them, he great-r
*^ ly alTifts. To fome as a friend he fpeaks gently, by
*' perfuafion brings them into knowledge of great fe-
" crets, fuch as the profane are not admitted to. And
<* fometimes as he fpoke to Adam he alks, IVhere art
" thou ? — He called Mofes out of the bufh, faying^
" Mofes J Mofes y who anfvvered, IVhat is it f*
37. " There are two temples of God, one indeed
" this world, in which his First- begotten, the di-
" VINE Logos, is alfo high-pried; and the other the
*' rational foul." '
38. Speaking of the bread- plate of the high-pried he
fays, " The four rows, each of which comprehends
I i i 2 " three
• P. 509. Here is dearly the dcflrine of the crte Mediator ht^
tixeen God and men, the man Cbriji Jefus.
' P. 593. 594.-' P- S97-
45* AN APOLOGY FOR THE
" three precious ftones, reprefenr the oracle of the
" Logos. For it was neceiiary that the priefl, in the
" fupphcations to the almighty Father of the world,
" fhould therein make nfe of his infinitely perfeSi Son,
" as paracletci in order thus to obtain an amneity of fins,
" and a fupply of defirable good things." * We have
an advocate with the Father., Jejus Chnft the rtghteousy
and he is the p'opitiation for our fins, i John 2. 1, 2,
39. " The Logos is the charaLler of God — the
*' image of God — the bread and food which God hath
" given to the foul — the houfe of the Father in which
*' he dwells — he is the divine word — the governour of
" all things — the viceroy of the great King — the inftru-
" ment by whom God made the world — all light is
" from this IVord — he is the mod ancient Son of the Fa-
" ther of the univerfe — the fi.rfi-born Son of God." '
All thefe exprelTions are more or lefs confirmed by the
holy fcriptures. I am far from faying that every thing
this learned man has advanced is exaftly conformable
thereunto : but, I believe, the Reader will agree with
me, that his views of the facred Trinity, and the feveral
offices the Father, Son, and Spirit fuftain in the fcheme
of man's redemption, are much clearer than might
have been expected. ^
Eufebius has given us the fentiments of the ancient
Jews pretty much at large in feveral of his works. The
Evangelical Preparation and Demonftration abound with
much valuable and curious information. I will felecft
a {cw paflages on the fubjeft of our prefent enquiry.
They will throw much light upon the opinions of the
ancient lynagogue.
40. " Examine alfo concerning the Second Cauje,
*' whom the oracles of the Hebrews teach to be the
" Logos ofi God, and to be Qod off God ; as we our-
" felves
* P. 673.--3 philo's Works, paflim.
* See Jamiefon's Vindication, part i. chap. 1. for a good account
of the dodrine of Philo.
DOCTRINE OF THE TRINITY. 455
" felves too have been inflru6led in theology. Mofes
" then does exprefsly give us the theology or two Lards,
" when he fays. And the Lord rained from //?<? Lord
" fire and brim/lone upon the city of the ungodly.
*' There he hath familiarly made an equal application to
" both the two, of the charaders among the Hcbrcws.
" And this is that theology, which is unfpoken by them
" in the four elements. In concert with him does
" David, another prophet likewife, and king of the
'^ Hebrews, fpeak. The I^okd Jaid unto my Lord, Sit
" thou on my right hand i indicating the Most High
" God by iht firjl Lord, and the stcoND to him by
" the SECOND appellation: For to whom eile is it
" lawful to fuppofe the right hand to be conceded by
" the ungencrated Deity j except to him alone, of whom
** we are fpeaking? Whom the fame prophet in another
*^ place more plainly manifcils to be the Locos of the
** Father, holding him forth in his Theology to be the
" Fabricator of the univerfe j when he fays. By the
" Logos of the Lord ixjere the heavens eftnhl/jhed." *
Thcfe fentiments are perfedly confident widi che gene-
ral views of the Chriflian fathers, and wich thoic doc-
trines in our day ufually deemed orthodox. Again,
41. " The oracles among the Hebrews, afcer the
** uncaujed and ungenerated perfon of the God of all,
" which is unmixt and beyond ^11 comprehenfion ; in-
" troduce a feccnd perfon and divine power, the Princi-
" pie of all created things, fubfifting the firft, and ge-
" nerated out of the Firfl Caufej calling it the Locos,
" and the Wisdom, and the Power, of God. — David
" celebrates the Logos of God, who fabricated the uni-
" verfe. — And this Divine Locos the holy fcripture
" introduces at different times, as fent by the Father for
" the fafety of men : and therefore reports him to have
'"^ fliewn himfelf to Abraiiam, to Moles, and the other
" prophets v/lio were dear to God, r.nd to have taught
" many
« P. 312—313.
454 AN APOLOGY FOR THE
" many things by oracles, and to have foretold things
" to connej when it mentions God and the Lord, to
<' have appeared to and converfed with the prophets. —
*' Well then does the very wife Mofes fay, — beginning
*' the cofmogony with bim, In the beginning God c?-eated
" the heaven and the earth. With him, he introduces
" God in the creation of man, as communing with his
*^ domeftic and firft-begotten Locos ; when he writes,
*' And God J'aidy Let us make man after our image and
<^ OUR likenejs. To this alfo, the Pfalmift alluded,
*' when, in difcourfing of the Firft Caufe, he fays. He
** Jfake and they were made, he cojnmanded and they were
" created; placing the order and command of the Firji
" Caufe oppoled to the Second, as of the Father to the
*' Son. Truly it is iclf-evident, that he who fpeaks
*^ it to another, and he who commands any thing com-
*' mands it to another beyond himlclf. And Mofes ex-
" prcfsly mentioning both the two Lordsy namely, the Fa-
*' tber and Son^ thus reports concerning the punifhment
" againft the ungodly. And the Lord rained from the
*-' h.ORD brimjione and fire upon Sodom and Gotaorrah. In
" harmony with which, David fays in his Pfalms, The
" Lord faid to my Lord, Sit thou on my right hand.'* *
Thefe being the opinions of the ancient Jews as well as
Chriftians, it is no mean authority for our interpreta-
tion of the feverai palfages of fcripture here referred
to.
42. The opinions of the Hebrews concerning God,.
the Firfi Caufe of the univerfe, continued.
" Thus has Mofes begun his theology : " /;/ the
" beginning God created the heaven and the earth. Then
** he fays, God faid. Let there be light, a?id there was
*' light. And again, God faid, Let there be a firinament^
" and it was fo. And again, God faid. Let the earth
*' bring forth grafs — and it was fo. And again, God
^' faid. Let there be lights in the firmament of the heaven
" — and
« P. 188—190.
DOCTRINE OF THE TRINITY. 45.5
« — and it was Jo. — Such indeed is the theology re-
" ceived among the Hebrews, which teaches all things
" to have been framed by the fabricating Locos of
" God. And it afterwards informs us, that the whole
" world was not left thus defolate by him who framed
*' it, as an orphan left by a father ; but is for ever go-
" verned by the Providence of God : fo that God is
" not only the Fabricator and Maker of the whole,
" but alfo the Prelerver, and Governour, and King, and
" Ruler J prefiding continually over the km itfcir, and
" the moon, and the ftars, and the whole heaven and
*' the world ; with his great eye and divine power
" infpedting all things, and being prcfent to all things
" heavenly and earthly, and dirc6ting and governing all
" things in the world. — Concerning the framing of the
" world ; concerning the turns and changes of the
" whole, the fubftance of the foul, and the fabrication
" of the fcen and unfeen nature of all rational beings j
" and concerning the Providence over all ; and con-
" cerning what are yet above thefe, the Firji Cauje of
" all, and the theology of the Second; and concerning
" other things, that are comprehenfiblc by the undcr-
" ftanding alone ; the Hebrews have wound their dil-
" courfes and their theories, well and accurately round: —
*' that wc may know, the univerfe is not fpontaneoufly
" direfled, or hath been always cxiftlng at random
*• and by chance, from an irrational guidance ; but is
** conduced by the Charioteer of God, the Locos,
*' and is governed by tlie power of unfpeakable ////-
" do?n'' ' This cxtra6t is much in the fpirit of tlie
former, and afcribes the creation, prefervation, and go-
vernment of the univerfe to God and his Powers ; th;ir
is, to fpeak In the language of Chriftian theology, to
the Father, Son, and Holy Ghofl. Further,
43. " A Triad fliines, a Monad reigns in each."
*^ Would not this then be a fpeech the mcft worthy of
** God,
' P. 186, i%j, 307.
,45^ AN APOLOGY FOR THE
*' Godj of the rational and all-wife power of God, to
" refer the principle of the framing of the univerfe,
" rather to the very Wisdom and the very Logos of
" God, than to the elements that have no fouls and no
" rcafon ? For fuch indeed among the Hebrews, were
" the opinions concerning the principle of all things.
**■ And let us fee alfo what they teach, concerning the
'* framing of the rational beings, that are after the
" First Principle." Again,
44. " After the uncaused and ungenerated perjon
" of God, the univerfal King, they tell us of a Principle
" that was generated from no other than the Father,
" being the Firjl- begotten, the Co-adjutor of the Father's
*' council, and imaged after him ; which Principle pre-
" fides over all the things, that were afterwards created s
" for which reafon alfo, they have been accuftomed to
" call it the Image of God, and the Power of God,
^*^ and the Wisdom of God, and the Logos of God,
" yea, and even the General of the hotl of the Lord,
" and the Angel of the Grand Council : — the Power
" of the God of all, which is grreat without bounds and
• • •
*' beyond exprefTion, taking in all things at once ; and
*' the Second after the Father, being the equally fabri-
" eating and enlightening power of the Divine Logos.
*' Wherefore alfo the Hebrews love to name him, both
*' the true Light and the Sun of righteoufnefs : there
" being likewife, after the Second perlbn, a Third — the
'*■ Hoxy Ghost, which very Being they rank in the
" firft and royal dignity and honour of a Principle of
*' the univerfe ; he himfelf being conftituted by the
*' Maker of all, a Principle of the things created after-
*^ wards, I mean of the things that were inferior and
" want aid from him. But this Beinz-, holdinoj the
" third rank, affifts thofe who are inferior to him with
" his better powers; yet indeed receives not the powers
" from any other, than from the God Logos, who is
" truly higher and better, and whom we have faid to be
'' the Second to the Most High, an4 the ungenerated
" perfon
DOCTRINE '(^ "rtlE iiRrNltY. -4^^
*' perfon of God the iiniverfal King : from whom even he
" hiinfelf, the God Logos, redeivih^ aid arid drawing
*' Divinity, as from a perpetual and over-flowing foun-
" tain of Divinity, conrimunicates the fplendours of his
*' d ;mcfric light to all, as Well as to the Holy Ghost
" himfelf, who is neater to him than all, and very nigh,
*' and to the intelligent aifd divine jpovvers after him,
** -abandantly and without envy ; and that the ungene-
" rated Principle of the univerfe, being the fountain of
**'all Godd, of Divinity, and Life and Li'^ht, and the
*^ caufc ' f every virtue; and being the Pr/>;;,3ry of the
" PrimarieSi and the Principle of Priiicipks and rather
" beyond the Principle ai:d the Firjly and every imagi-
** nation fpoken or apprehended ; communicated to the
" Pirjl-begotten alone, all whatever he held involved in
** his unfpeakable powers, as to him who alone was ca-
** pable of taking in and receiving that, which is not to
" be attained or taken in by others, the abundance of
" the Father's Goods; and affords them in part to thofc
" who are partially worthy, by the miniftry and media-
" tion of the Second One, as every perfon can attain:
" of which the perfe<fl and the highly facred things, were
" imparted by the Father himlclf to the Third One,
" the Ruler ^nd Go-vernoiir 6'i xhtmhtXo'^y who through
** the Son receives the things of the Father. And from
*' hence all the Divines of the Hebrews, after the God
** OVER ALL, and after his Firji -begot ten Wisdom, deify
" the I'hird and Holy PoW'er, calling him Holy
" Ghost ; by whom alfo thofe were enlightened, who
" were infpired by God." * This paragraph is extreme-
ly remarkable, full, and fatisfaftory. Every fenti-
ment may not be exaftly conformable to the views
of the gofpel j but the leading principles a!re fiirprif-
ingly confentaneous tiiereunto. The fundamental
principles of true religion have been the fame in all
ages.
K k k 45 " The
* P. 19T — 191.
45» AN APOLOGY FOR THE
45. "The ffernal Word of the cverlafting God is
'* the ftrongeft and firmeft fupport of the univerfe." '
46. Eufebius tells us, that " all the Hebrew Divines
*' do acknowledge, after the mq^ hi](h God, and after
" his firji-borjt Wisdom, a third holy pozver, whom
" they call the Holy Ghost, affirming him to be God,
" by whom the prophets were infpired. ' " This is the
fame fentiment we have extrafted at large from the
works of this learned man.
47. The fame Eufebius has given us fome account of
a Dramatic poem written by a Jew named Ezekiel, who
lived about two hundred years before our Saviour. In
this poem God is introduced holding a dialogue with
Mofes from the burning bufh. And from this dialogue
it appears, that the ancient Jews confidered the Beings
who appeared upon that awful occafion, as the Locos,
and that the Angel, who dcllroyed the firft-born of
Egypt, was the fame perfon. Moles fays :—
** Stop, what is this appearance from the bulh ?
** A prodigy beyond the faith of men.
•• Sudden the bufh is flaming with much £re,
" But green upon it every leaf remains.
** How's this ? i'll go> and view with nearer eye
•• This prodigy too mighty for belief."
The Almighty then addrefles him : —
" Stop, O moft worthy, nor approach thou ncar>
*' O Mofes, till thy foot-ftring thou haft loos'd ;
*• For holy is the ground on which thou ftand'fl-,
*' And from the bufti the hiavenlj Locos fhines.
** Be bold, my fon, and liften to my words :
*' To fee my face is all-impofGble
*' For mortal man : but thou may'ft hear my words.
*' To utter them I'm come, I am the God
« Of thofc thou call'ft thy fathers, Abraham,
** Ifaac,
» Eufeb. Praep. Evan. I. 7. c. 1 3.
' Scott's Chriflian Life, vol. 3. notci at the end.
DOCTRINE OF THE TRINITY. 459
" Ifaac, ind Jacob in fucccflion third.
** Remembering them, and my donations too
*» I'm here to fave my Hebrew race of men;
" For I have fcen my fervants grief and toil,
" But go, and in my words announce agaiij,
" Firll to the very Hebrews all at once,
*• Then to the king, what is by me enjoin'd ;
*' That out of Egypt thou (halt bring my race.**
Then fubjoining fomc lines in return, Mofes himfclf
rpeaks : —
f* I'm not by nature form'd an orator,
" My tongue is often ftubborn to my will,
*' And gives a hefitation to my voice ;
^' I cannot therefore fpcak before the king."
Then God anfwcrs him thus : —
*• Send for thy brother Aaron inftantly,
** Then tell him all which thou hail heard from me ;
" And he Ihall be the fpeaker to the king."
And Ezekiel introduces God fpeaking thus conccrnr
ing the wonders : —
" For three whole days a darknefs I will give ;
" Locufts I'll fend, which all around (hall cat
f* The fruits of roan, and e'en the verdant leaf;
" And, added to all this, my hand (hall flay
*' The firft-begotten child of every houfe.
*' But thou (halt tell my people, when at eve
'♦ They facrifice the pafchal lamb to God,
** That they ihall touch their outer doors with blood ;
" And the DR.KAD Angel, feeing, Ihall pafs by."
4S. He alio gives us a remarkable teftimony to the
do6trinc of the Divine Logos fron;i Ariftobulus, a learned
and philofophic Jew, who lived an hundred and fifty
years before the birth of our Saviour : — " Thcic arc,"
fayi
469 A^' ApphOCfYr ^C^ Tm
fays this learned man, " Ariftobiilus's wpifda coneperning
" the Second Caus^. And let this be transferred, alfo
" to the Wisdom : for. all ligh^ is ffom it. VYhprefore
*^ fome alio (of the Jevys) have faid, being of the fe6t
" of the Peripatetics ; thaf. this h^s the ofHcc of a lamp,
" for they v/ho follpyy, it continually, fhall thro.iigh all
" their life remain without trouble. But one of our
" progenitors, Solompn, more plainly and more be uiti-
*' fully faid, that // exijied before the heavens and the
« earlh'' '
49. Again: — " Pythagoras, and Socrates, and Plato,
'* feem to me to have furvcyed all (the law of Mpfts)
*' with a curious eye, and to have followed hiin in^ fav-
" ing, that the materials. of the univerle heard the vpice
" of God ; all accuratciy believing it to be mad*; by
" God, and to be incefianciy bound together by hin.
*' And Orpheus alfo, in his poems on the things faid to
** him according to the Sacred Word, declares thus
*^ concerning all nature having been made, and b' ing
" now preferved, by the Divine power ; and concvrning
" God being over all. And he fays thus : —
50. " To whom I fnould, I'll tell (but, ye profane,
" Shut clofe the doors, and fly the juft man's laws)
" That rule divine, which is to all propofed :
" And thou attend, the fon of Mene bright,
*' Mufasus ; for fome folemn truths I'll fpeak .•
*• Nor let what is already in thy bread,
*» Rob thee of this delightful age to come.
" On the Divine Logos look, approach him near,
«* To him direft thy inteUeft and heart,
** Walk firmly in his path, and gaze upon
" The fole, th' immortal Maker. of the world :
" For all the ancient Locos fliines in him.
" He is the On e consummate in himfelf,
" And all things take their finilh'd form from him.
*' With them he is encircled ; nor can any.
" Of mortal fpirits fee him, for he is
' P. 190, 191. '' By
DQCTRIN.E OF T^E TRINITY. 4j5j
** By the mind only to be feen at all.
** But he from good educes never ill
*' To mortal men ; though love and hate attend him,
*' Famine, and war, and much-lamented woes.
** Nor is there other one; snd all you'll fee
*' At once, if firft you fee him here on earth.
" To you, my fon, I'll fhew him, when I view
*• The fteps and llrong hand of the mighty God.
" But him I fee not; for around him fpreads
" A thick dark cloud, and from me hides the reft ;
*♦ While tenfold darknefs hides him from mankind.
** Of tribe-form'd men no one fhall fee him reien,
" But he alone, who was a branch broke off
*' From the high ftem of the Chaldean race ;
•' And who was fkill'd in the fun's orb and patb,
*' How r,onnd the earth it forms its circle jult,
*• And on its fpindle moves exaftly true ;
*' How through the air, and through the deep of waves,
** It guides the winds, and flames a blaze of fire,
** Hut fix'd the Logos is in ample heav'n,
** Thexc mounted on his golden throne he fits,
** And refts his feet upon the earth below.
** To ocean's bounds his right hand he has ftretch'd ;
** The hills are trembling to their bafe within,
** His wrath's dread weight unable to fullain.
** But Hill to heav'n his perfon he confines,
** And thence performs whate'er he wills on earth ;
*' Having within himfelf at once the end,
*' The midft, and the beginning of all things.
*' As the great Locos of the ancient times,
•* Who is of matter to be born, ordain'd ;
" I've had the law all folded up from God :
** Or elfe I fliould not dare to fpeak of it.
** E'en now 1 fhake through all my fhuddering limbs,
** Though from the flcy, 1 know, he reigns o'er all.
*' But, O my fon, do thou thefe thoughts receive,
" A facred filence keep concerning them,
" And in thy bofom lay them fafely up." Such
46* AN APOLOGY FOR THE
Such are the fcntiments we learn from the collections
of this worthy man. The Jews obtained their ideas
concerning the Divine Nature from the Law and the
Prophets, and, pofTibly, from certain traditional infor-
mation alfo, handed down from Adam to Noah, from
Noah to Abraham, and from Abraham to Mofcs,
The Heathens, probably, gathered what they knew of
the Divine Logos, either from the lame fources, or from
the connexions they Ibmetimcs formed with the Jews
difperfed through the nations.
The Teilaments of the twelve Patriarchs are fuppofed
by the learned Cave to have been written about the year
192. They contain feveral declarations concerning the
dignity of our blelTed Saviour, which arc in perfeft
accordance with thofe of the reft of the ancient Jews :--7
51. " The Lord fhall raife up out of Levi one for 4
" High-priefl, and out of Judah one for a King, whp
« lliallbe God and Man."*
52. The Tcftament of Zebulon fays : — " After thefe
*' things the Lord himfelf (hail rife upon you, a light
" of righteoufnels ; and healing and mercy fliall be on
*' his wings : he fhall redeem all the captives of the
" fons of men from Beliar, and every fpirit of error
** fliall be trampled down ; and he fhall turn all the na-
'' tions to an emulation of himfelf, and ye (hail fee God
*' IN THE FIGURE OF MAN." *
5 J. The Teftament of Nephthali declares, that thro'
" Judah fhall arile lalvation to Ifrael, and in him fhall
" Jacob be bleffed ; for, through his fceptre, fhall ap-
" pear God dwelling among men on earthy to fave the
« race of Ifrael."'
54. The Tcftament of Afliur fays : — '' The Most
*^ High (hall vifit the earth, even he himself coming as a
*' man, ealing and drinking zvith ynen, and calmly bruif-
" ing the head of the fcrpent by water ; he fhall fave
^'- Ifrael, and all the nations, God in the mafr 0/ mas.''
55. The
» Sea. 7.— » Sea. 9.—' Sea. 8.—* Sea. 7.
t)CX;TRINE OF THE TRINITY. 463
55. The Teftamcnt of Benjamin contains thefe re-
markable lentiments : — " Then ihall we alio rife, each
" one on his fceptre, zvorfjipping the King of heavefty
'* who appeared upon earth in the form oftnan in a fate
" of humiliation y and as many as believed on him upon
*' earth, (hall rejoice together with him. And all lliall
*' rife, thcle indeed to glory, but thofe to diflionoiir.
" And the Lord fliall judge Ilracl ftrft, even for their
" iniquity to him, becaufe they believed not in God,
*' ivhen he came to them in the Jlejh as a deliverer / and
" then fhall he judge all the nations, as many as believed
" not in him, when he appeared upon earth." *
^6, R. Jonathan paraphrafcs — and the Spirit cfGod
moved on the face of the waterSy " the Spirit of mercies,
*' who is from before the Lord, flanding upon the face
" of the waters." *
57. Berefchit Rabba, fpeaking of the Spirit that
moved upon the face of the waters, exprefsly affirms,
" This is the Spirit of Mcfliah the King." ''
58. The author of the Jewifh book called the Zohar,
who is iaid to have been Rabbi Simeon, has many cx-
pre/Iions which have a plain ailufion to a plurality in
the Divine Nature. We read, for -inftance, that
" he called Rabbi Eleafar his fon, and made him fit
" down by him, and Rabbi Abba his fcholar on the
" other fide of him ; and then faid, // 'e are nozv the
" TYPE of all that is."
59. Again : — " I fay, that all the lamps are lighted
" from one lamp, which is the fupreme one, and alto-
" gether latent. — All the lights are united in one ; the
"■ jccond light is in the firjl lights and the other light in the
'* fatne. They light through one and others and are iindi-
" vided one from the ciher. — For he and his name arc
" one. For the King himfelf is the moft inward light;
" and that light which makes manifcft is called his
" garment
' Sea. 10.
• Sec Scott's Chrlflian Life, vol. 3. notes at the end.—' Ibid,
454 Mi APOLOGY FOR THE
" garment. Now there are rwo lafnps vf\nc\\ fi^ine
'* from the King's ihrojie icithm ; and they are cailed
^^ jujiice 2inA judgment. Thete are the begi:;mng ^lA
" confummation of all things, by whom all things both
" above and below are crowned, and thefe are fometinn-s
*' called Meichifcdec, that is, the King who is the kin^
" of right eoufnejs and king of peace T
60. Again : — " None knows the Supreme V/ifdoni
*' but himfelf. He enjoys one uninterrupted tenure of
*' joy, and is unchangeable in his mercy and goodnefs
" to eternity. This moft Ancient and holy One reveals
" himlelf as one that has three heads, which are yet
" all within one head. He himfelf is the supreme
" HEAD properly, that includes the three heads.
" But in another reipedl he is denoted by a Trinity ;
" and all the lamps v/hich fliine are included in this
« Trinity."*
61. R. Simeon Ben Joachi in the Zoar speak-s iii
thi;: manner : " Come and see the mystery of xht word
" Elohim: there are three degrees, and every dc-
'' grce bv itself alone ; and yet notwithstanding they
*' are all one, and joined together in one ; and arc not
" divided one from another." "
62. Rittangelius, who had been a Jewifh R?.bbi,
but was converted to Chriflianity, has attempted to
prove from the book Tykunim, and other talmu ical
trafts, that the ancient Jews owned these things in re-
lation to the Mefiiah, namely, that " he is the supreme
*' WISDOM, proceeding from the Father by eternal and
" ineffable generation — that he is the true Saviour of
" mankind — diat in order to this he mult defcend into
*^ this world — that by the power of the Holy Spiiut
" he mull affume an human body, and be united to
*' the human nature — that he must die for the redem.p-
" tion
• See more to the fame parpofe in Fleming's Chriftology, p. 136,
&c. where fomc account is given of this ancient Jewilh author,
s Ainsworth on the first of Genesis.
DOCTRINE OF THE TRINITY. 465
" tion of men, and then go down into the place of
*' the dead — that he mull free the fouls of men from
*^ the flavery of the devil — chat he mud rife again from
*' the dead, and ascend into heaven— and that he must
" judge the world at lafl:." *
6 J. Again: — '* There is a man — who is not fimply
" called a man, but the firf!: man, and the fupreme of
" all men i the fupreme crow.i, the hidden and occak
" — the caufe of caufes, the beginning of all begin-
" nings. Of this fivii man it is faid. Then I was by
'^ him^ as one brought up zvith him ; and 1 zvas daily
*' his delight ; njoicir.^ always before him ; rejoicing in
" the habitable part of his earthy and my delights zvere
*' zvith the sons of men. And to this first man it was
'* said, L.et us make man in our itnagCy after our liaenffs.
" So that this man is the Wisdom," &c. *
64. The Jewifli book called Imre Binah informs us,
that " there are thrj'E prime and primordial heads^ and
" co-eternaly and this their own light teftifies ; and the
" intelle6lual numerations do eternally teftify the Tri-
" NiTY of the King." '
6c^. Moses the son of Nehemannus, who lived in
the twelfth century, gives the following account of the
Messins, as he is quoted by Masius upon the fifth chap-
ter of Joshua. " That Angely to speak the truth, is
" the ANGiiL Redeemer, of whom it is written, be^
** cause my name is in hi'm ; this, 1 say, is tliat Angel,
" who said unto Jacob, I am the God of Bethel. ' \Ac
" is also that Angel, of whom it is said. And God called
" to Moses out of the bush ; for he is called the Angela
" because he governs the world; wherefore it is wMt-
" ten, Jehovah, that is, the Lord God, brought us,
" out of E^ypt. And elsewhere. He sent bis -A:^pErL
" and brought us out of Eppt. Besides, it is written,
l"i 1 ." And
* Dc verit. R,pl. Christ, p. 45 » -&■'«•
' Jbid. p. 54.
' Ritwngelius in Jezirah, p. 3 and 36. '%
466 AN APOLOGY FOR THE
" And the Angel of his face saved them. Of this Ak-
** GEL it is also said, Aly presence shall go before the
** camp of Lraely and shall cause it to rest, l.aftly,
" this is the Angel of whom the prophet speaks,
" The Lordy whom ye seeky shall suddenly come to his
" temple; the An gel of the covenanty whom ye desire.''*
66. The Jewish book Rcschit Chocmah says,
" Inhere are three Gods, as it is explained in the words
" of the book Zohar. R. Jose said, What is the
" tl)e meaning of those words, Deut. 4. 7. to whom
" the Gods are near, whereas it shoukl have been said,
" to whom God is near ; but there is the superior Gody
*' tiiere is the God of the fear of Isaac y and there is the
" inferior God j and so they arc said to be Gods that
" are near." '
67. Another Jewish book, entitled Midrasch Tillim,
makes mention of " three proprieties or persons by
" zvhom the world was made.'' *
68. R. Phineas saith, that *' the Holy Spirit
*^ rested upon Joseph from his youth till the day of
" his death." '
f)<). Again : — " After they were all slain," saith the
same Rabbi, " the Holy Spirit rested twenty years
" upon Ezekiel in Babylon, and led him forth into the
" valley of Dora, and fhewcd him a great number of
" bones." •
70. Some ancient Cabalists distinguish God into
" three lights, which some of them call by the
" same names we Chriftians do, namely. Father,
" Son, or Word, and Holy Ghost."'
71. And
♦ Sec Scott's Christian Life, vol. 3. notes at the end.
' Voisin. in Procem. Pug. Fid.
* Martin Raimund, Pug. Fid. p. 396.
^ See Scott's Christian Life, voL 3. Notes at the end.
• Ibid.
» Grotius de Veritatc. — ^This great man hath given us his opinion
of thefe matters in various parts of his writings. In the book be-
fore us he layi, " There is no more reason why the worlhipping
DOCTRINE OF THE TRINITY. 467
71. In Tanchuma, a famous book among the Jews,
IS a passage to this effect; that Jesus Christ, whom
they call wicked Balaam, taught that he r^'as God :
and R. Tanchuma argues, that he was a mere man. *
72. In the grand council of Jews assembled at
Ageda in Hungary, A. D. 1650, they easily agreed
to these three particulars, ist. That the Messiah will
appear as a great conqueror, and deliver them from all
foreign yoke. adly. That he will alter nothing in" the
Mofaic religion. 3dly. That he will be lorn cf a vir-
gin; and that this his miraculous birth is to be a
characteristic by which he shall be known to those who
are strangers to the covenant. *
73. The learned Jews know well, that that prayer,
L 1 1 2 which
" many Gods fhould be objected against the Christians, than against
*' Philo the Jew, who cJten afHrms that there are three things in
" God ; and he calls the Reason or Word of God, the Name of
** God, the Maker of the world ; not unbegotten as is God the
•* Father of all ; nor yet begotten in like manner as men arc. The
" same is likewise called the Angel, or the Ambassador, who takes
*• care of the universe, by Philo himself; and by Moses the son
*• of Nehemannus : Or against the Cabbalists who distinguish God
** into three lights, and some of them by the same names as the
" Christians do of the Father, Son, or Word, and Holv
" Ghost. And to take that, which is chiefly allowed amongst all
*' the Hebrews : That Spirit by which the prophets were moved,
" is not any created thing, and yet is distinguislicd from him that
** sent it ; as likewise that which is commonly called the Shechinah,
" Now many of the Hebrews have this tradition, that that Divine
** power, which they call Wisdom, should dwell in the Messiah
•' vvhence the Chaldee paraphrast calls the Messiah, the Word of
*' God ; as the Messiah is also called by David, and others, by
** the venerable name of God, and also of the Lord."
iiook 5. sect. 21.
* Allix's Judgment, p. 430.
^Universal History, vol. 11. p. 142. See Jamieson's Vindi-
cation, vol. I. p. 88, 89, where it appears the Jews had som^
notion their Messiah should be miraculously conceived. To this
purpose they applied Jer. 31. 21, where it is said. The Lord bath
created a /.vcu ihtiig in tie earth, A ■zvcman shall compass a man.
This is a strong presumptive argument that Dr. Blayney is mistaken
in giving a difterent meaning to the passage. See his translation of
the place, and compare Pearson on the Cued, Ait. 3. p. 17*.
468 AN APOLOGY FOR THE
which in the Christian countries is called the prayer
against the Sadducees, and in other countries the prayer
agaii:!St the Minnim, the heretics and apostates, was
truly and originally written against the Christians^ for
being teachers of a Trinity, and of Christ's divini-
•TY. This prayer was composed under R. Gamaliel,
wiio died, A. D. 52. '
74. In that wretched fiction of Jevish malignity,
which is entiiled 'Tholedoih Jesu^ or the Generations of
Jt'His, a kind of anti-gOi>pel, published by Hiddrik i
they state our Saviour and his Disciples to have
taught^ that he vvas'Goo, born of a Virgin, who had
corceived him by the Holy Ghost.*
75. Josephus, the celebrated Jewish historian, lived
in the apostohc age. !!( , though an unbeliever, has
spoken of our blessed Saviour as being a person vei y
exn-aoruinary. If the passage is genuine, it seems to
imply, that even those v\ ho rejected the mission of our
Saviour, had some suspicion he was more than a mere
man; — " Now," says he, " there was about this time
" Jesiny a wise man ; if it be lawful to call him a man :
" lor he wa:- a doer of v/onderful works, a teacher of
*' such m( ri as receive the truth with pleasure. — He "xas
**■ Christr '
76. Dr. Lightfoot gives us the articles of a bcHev-
ing Jew's creed collected out of x^'cit law of Moses, in
the manner fallowing :
I. " I believe that salvation is by faith, not by works.
a. " I believe that there is no falvation without re-
" conciliation with God, and no reconciliation without
** satisfaction.
3. " 1 believe that satisfa^flion shall once be made.
4. ** I believe that satibiaction tor sin shall be made
*' by a man.
" S- I
• Allix's Judgment, p. 431.
* Wfiit. Origin of Arianism Disclosed, p. 7.
' The genuintness of this passage has been questioned by several
respectable bchokrs.
DOCTRINE OF THE TRINITY. 469
5. " I believe th?.t he shall be more than a man.
6. " I b.iicve that the Redeemer must ako be God
*' as well as man.
7. " I believe tliat man's Redeemer shall die to make
" satisfnCtion.
8. *' I believe that he shall not die for his own sins,
*^ b'Jt f r man's.
9. " I believe that he shall overcome death.
10. " I believe to be saved by laying hold upon his
" merits."*
Nothing can be clearer from all -these teftimonies,
than that the Jews, prior to, and about the time of, our
Saviour, entertained ideas of a triplicily in the Divin-e
Nature.' *
* Works, vol. I. p. 713.— See Bradley's Impartial View of thV'
Trii'h of Christianity, p. 156.
"> This is fu.ly proved by Dr. Allix in the learned work before so
often mentioned, and granted by a celebrated Socinia'o of the last
age. He says in his Historical Vindication of the Naked Gospel,
that the Platonic enthujiasm cropt first into the Jewish, after\vards
into the Chriftian church. Then he tells his readers how the Jews
pickeo up their Platoniim ; of which he says, the principal doctrines
were two ; the one, that of the pre-cxirtence of souls ; the other,
that of ihe Divine Trinity. These, he says, were the opinions of
the Jev^ s in the days of our Saviour and his Apostles. See Bishop
Horsley's Tracts, p. 27. ,^
The learned reader will find the* same thing treated professedly,
and with preat ability, by Galatinus in his twelve books De Arcanis
Caiholicae V<ritaiis. 'Ihe doctrine of the Cabbalists is treated at
large by Reucfilinus in his three books.De Arte Cabbalistica.
fl^^^^epi
4/0 AN APOLOGY FOR THE
PART SIXTH.
SECTION I.
Opinions of the HEATHEN concerning the PLURALITY of the
DIVINE NATURE.
WE proposed in the next place to produce the
opinions of the karncd Heathen concerning the
nature of the Divine Being. Much satisfactory in-
formation, one should suppose, could not be expected
from this quarter. Their ideas cannot be very distinct
upon a subject so deep and mysterious as that of the
Sacred Trinity, Unassisted reason can afford lit-
tle information here. All their knowledge of the sub-
je6l must have been derived from tradition, from the
writings of Moses and the Prophets, * or from conver-
sation had with the Jews in their dispersion. How they
came by their intelligence we know little for certain.
Certain, however, it is, that the Gentile nations were
no strangers to the distinctions in the Godhead at a
very early period of the world. Their notions of this
kind are to be traced so far back ; that we arc lost in
the abyss of time, and can only say, that the Heathens
were possessed of the idea of a distinction in the Deity
from time immemorial. * And this is a strong presump-
tion,
» — «< What Socrates raid of him, what Plato writ, and the rest
" of tlie Heathen philosophers of several nations, is all no more
" than the twilight of revelation, after the sun of it was fet in the
•• race of Noah." Dryden's Preface to his Religio Laici.
It would be easy to prove, were this a place for it, that most of
the learning, which was cultivated among the Heathen, was derived,
either from tradition, or from revelation. Their mythology was
little more than a corruption of sacred history. Whoever is dispos-
ed to see this question throughly elucidated will find considerable
satisfaction from the perusal oi Bochart's Phaleg tt Canaan, Cud-
worth's Intellectual bvstem, Gale's Court of the Gentiles, Millar's
Propagation cf Christianity, Banicr's Mythology, Bryant's Ancient
M) thology, Maurices's Indian Antiquities, and History of Indostan,
and other writings of a similar kind.
*' *• 1 he Philosophers of all nations seem to have had some
♦' idea, more cr less confused, of a certain tripiictty in the supreme
DOCTRINE OF THE TRINITY. 471
tion, that the doctrine of the Trinity was either an
original revelation to mankind, or that the writings of
^loses and the Prophets have been interpreted, right or
Tong, as containing some information concerning it.
x5e this as it may, the most early notice we have from
the Heathen of a plurality of persons in the Divine Na-
ture seems to be derived from the eastern countries,
where the descendents of Noah first settled. Chaldea
and Egypt were the original sources of it. Into one
or both of these countries the Learned of ancient times
usually travelled, to gather what information they were
able concerning arts, laws, policy, things human and
divine. In these literary peregrinations the Giecian
Sages take the lead. Orpheus, Pythagoras, Homer,
Plato, and other celebrated persons returned from these
Universities of the world, full fraught with learned
stores : and from Greece, that sm.ali, but celebrated
country, they disseir.inated the seeds of religion, liber-
ty, and laws, through all the neighbouring nadons, the
benefits of which we enjoy at this day. *
I. Zoroaster
** Unity. Christianity has unfolded this ancient doctrine. It teaches
*' us, that in the Di'vinc Esrencf there is a tr/ple eiislittction of Fa-
•• TH ER, Son, and Hoi. Y Sf I R I T ; that the actions of the one
•* arc not the actions of the other; that the Father, exists of
** I^imself, independently, as the primitive source of Deity ; that
*• the Son comes forth from the Father by an incoraprehen.'ible
** generation : and the Holy Spirit from both by an inconceive-
" able procession ; and lastly, that these tivo emanations from the
*' Divinity are necessary, co-etirnal, con-substantiah infinite, and in
" all things f^/<fl/ /(? /^; Fat H E R, his luJependance cnli excepted."
Ramsay's Discourse upon the I'heology and Mythology of the
Pagans, p. 172.
' There is a good general view of the sentiments of the Fleathcn
concerning the Trinity in Reeve's edition of Chamber's Cycio-
pasdia, which I shall transcribe in these notes for the satisfaction of
those persons, who are not possessed of that great Work, and who
yet wish to be acquainted with the first principles of things. " Many
" of the Heathen," says this vast repository of science, " seem
*• to have had a notion of a Trinity. Steuch. Eugub. de Percn.
** Philos. lib. I. cap. 3. observes, that there is nothing in all
*' theology more deeply grounded, or more generally allowed by
" them, than the mystery of the Trinity. The Chalds.ins,
*' Phoenicians, Greeks, and PvOmans, both in their writir.gs, jsnd
47* AN APOLOGY FOR THE
I. Zoroaster seems to have been the first in the
eastern countries, who entertained an idea of TtIIire
PRINCIPALS existing in the Divine Nature. He lived
in a very early period of the world, but when, it is not
certain. His opinions are, indeed, delivered in very-
obscure terms ; but in terms sufficiently clear to estab-
lish the proposition before us, that the Heathen natK^ns
hpd
" their oracles, acknowleged that the Supreme Being hni hegot
" another Being from all eternity, which they sometimes called rhe
** Son of God, sometimes the Word, sometimes the M i %• d, ai>'i
*' somotirr.es :he WiiooM of God, and asserted it to be tne cr,-a-
*' tor of .all things.
. " Among the sayings of the Magi, the descendents, of Zoroaster,
' *' this is one, Tlxvrci f^fTf Ac(7£ tt^tv]^ x<z/ vw Ts:!of^dc>:'/is
Ccirs^a The Father finished . all thirf^s, and delivered
" them to the Second Mind. The Egyptians called their Tri-
*' N IT Y, /'?«/7/'a, and represented it by a ghhe, aseipciit, and a
" wing, disposed into one hieroglyphic syr'bii! Kircher, Gale,
" &c, suppose the Egyptians learned their doctrine ot aTaiNiTV
*' from Joseph and the Hebrews.
" The philosophers," says St. Cyril, " o^rned thrfe hypos-
*' /<i'ja, or persons ; they have extended their diviint; to threk
'* persons, and even sometimes used tne word Trias. Iriniiy:
" they wanted nothing but to admit the consub t ii vialiiy of li.e
" THREE hypostases, to signify the utiity of the Divitie Nature, in
*' excki -ion of all /n^//V/V>i with regard to difference of nature ; and.
" not to hold 't necessary to conceive any inferiority of hypostases.
" .We lenrn from Dr. Cuduorth, that, besides the inferior Gods,
** gerveraliy received by all the Pagans, viz. animated stars, dasmons,
•* and heroes, the more refined of them, who accounted not the
" v.Miid the supreme deity, acknowledged a Trinity of divine
'* hypostases superior to them all. This doctrine, according to
•' Plotinus, is very ancient, and obscurely asserted, even by Par-
" menides. Some have referred its oiigin to the Pythagoreans, ai-.d
*' others to Orpheus, who adopted three principals, called
V Pha/ies, Uranus, and Cronus. Dr. Ludwoith a.prchends, that
*' Pythagoras and Oryilieus derived this doctrine from the iheol-.igy
•* of the Egyptian Hermes , and, as it is not protiable, that it
*' should have been first discovered by human reason, he concurs
*' with Proclu;; in affirming, that it was at first a t!ieo!> gy of d.vine
** tradition or. revelation, imparled first to the ^ieb^ew^, ad from
•* them comniu«icated to the Egyptians and other nations ; among
" whom it was depraved and aaulterated. L'uJw. intell. System,
•* b. I. ch. "4. .^
" Plato, and some other*t)f his followers, speak of a Trinitt
DOCTRINE OF THE TRINITY. 473
had an idea of a Trinity from time immemorial.
The following are some of the oracles of this celebrat-
ed man, or his disciples, which have come down to our
own times : —
*• Where \}x^ paternal Monad is.
** The Monad is enlarged which generates Two.
•♦ For the Dyad sits by him, and shines with intellectual
sections.
" For in the whole world there shines a Trinity, of which
an Un I T Y is the head.
*' This order is the beginning of all section ;
" For the 7;;;W of the Father, commanded, that all things
be cut into three.
*• Whose will assented, and then all things were divided :
" For the Father perfected all things, and delivered them
over to the SE CON D mind, which the whole race of
men call the first."
These, with several other oracles, are delivered down
to us, as the sayings of this Chaldaic philosopher, by
the Grecian writers. * Most of them are obscure
M m m enough
** in such terms, that the primitive fathers have been accused of
" borrowing the very doctrine from the Platonic school ; but T.
*' Mouiguts, who has examined the point asserts, that nothing can
*' be more- stujvid than to suppose the Platonic Trinity brought
*' into the church ; and to have recourse to the Placonism of the
** fathers to discredit their authority witli regard to this dogma."
Article Trinity,
* " It is certain, that long before Christianity appeared in the
•* world, there was a very ancient tradition, both among Je-Ms and
*' Heat /jft/s, QOX)ccrmng THREE real t/ijferefues or distinctions in the
** Divine Nature, very nearly resembling the Christian doc-
•' trine of the Tr I N I T Y. — Where this tradition had its original is
'• not easy; upon good and certain grounds, to say ; but certain it is,
•* that the Jews anciently had this notion: and that they did dis-
** tinguish the Word of God, and the Holy Spirit of God,
" from HIM, who was absolutely called God, and whom they look-
•' td upon as x.\\q frst principle of all things ; as is plain from Philo
*' Judaeus, and Moses Nachmanides, and others cited by the learned
** Grotius in his incomparable book of the Truth of the Christian
*• religion." Tillot^on, Sermon 48.
47+ AN APOLOGY FOR THE
enough to be sure ; but that which declares, ^' In the
*' whole world there shines a Trinity, of which an
" Unity is the principle," is very remarkable, and has
generally been understood as conveying a strong idea
of the doctrine of the Holy and Undivided Trini-
ty by Christian divines. Nor is the last less remark-
able, which asserts, that " the Father perfected all
" things, and delivered them over to the second
« MIND."V
2. Among the ancient Persians wc find some indubi-
table traces of the doctrine of a Trinity, in their
THREE greai deities, Oromasdes, Mithra, and Ahri-
man. This was the Persian Triad, of which Mithra
was the middle God^ and called the Mediator,
This notion of the Persian Trinity is confirmed by
a passage in Plutarch in his treatise de Iside et Osiride,
where he declares — " Zoroaster is said to have made
*' a threefold distribution of things : to have assign-
" ed xkit first and highest rank to Oromasdes, who, in
*^' the oracles, is called the Father ; the lowest to
*' Ahrimanes; and the middle to NIithk as, who, in
'* the same oracles, is called the second mind."*
3. The Egyptians called their Trinity Hempthdj
and represented it by a globe, a serpent, and a wing,
disposed into one hieroglyphic symbol, according to the
custom of that country. Some persons have supposed,
that they learned their doctrine of a Trinity from
Joseph, and the ancient Hebrews, who resided so long
among them. *
One
3 For some account of Zoroaster, see Stanley's History of Phi-
losophy, part 19, p. 2. — For his opinions, see Cudworth's True
Intellectual System, p. 286, &c. — And, for the authority of the
Chaldean Oracles, see also the same learned author, p. 292, &c. and
Eiihop Bull's Primitiva et Apostolica Traditio de Jesu Christi Divini-
tate, cap. 4.
* See iVJaurice's Indian Antiquities, vol. 4. p. 713 — 735.
5 " The bgyptians asserted but one supreme, unmade Deity, yet
«' agreeably to the Orphic, the Pythagorean, and Platonic Triad,
/ \ihich, it is very probable, was derived from them, they hold
DOCTRINE OF THE TRINITY. 475
One of the most remarkable representations of the
triune Gvod that is now known is to be seen in the
cavern of Elephanta, one of the rnoft ancient and
venerable temples in the world. It is very large, and
M m m 2 composed
*' akind of Triplicity or Trikitt in the same Dii>ine Es-
" sence, whose several hypostases, or persons, thev distinguished b/
" some one or other of these names, Hammon, Neith, his, Serupis,
*• Eictoti, Emeph, or Cneph, and Phtha. The Jirst wherecf \*'2S aa
" indivisible unity, which they termed Eicton ; the second a per-
*' feet mind converting its intellections into itself, which they
•' termed E M E p H , o -Cneph ; xht third in immediate principle of
** generation, whic'.. (hey called by any of the other names, ac-
** cording to its feveral powers, as Hammon, Osiris, Pbtba., and the
*' like. Accordingly Athanasius Kircher tells us, that in the Pam-
" philian obelifk, that first hierogl) phic of a winged globe with a
*• serpent coming out of it, was the Egyptian hieroglyphic of a
" TRIFORM Deity, or I'rinity of diuine hypostases; wnich
** he confirms by the testimony of Abenephius an Arabian writer,
** and a Chaldaic fragment imputed to Sanchuniaihon ; the globe
*• being said to signify the />;/ incomprehenfible Deity, self-exist-
" ent, and without beginning or end ; the serpent signifying the
*• ^i-vine nvisdorn and creative virtue; laltly the wings derioting
** that active spirit, which cherisheth, quickeneth, and enlivencth
** all things. To this account have subscribed St. Cyril, A. Sten-
*' chus Eugubinus, Sec. the latter citing for this purpose this pas-
« sage out of Damascius, that, according to the Egyptians, the
** first principle of all was darkness, above all knowledge and on-
•' derftanding, or unknown darkness, they thrice repeating the
" same." Wise's Abridgment of Cudworth, p. 102. See Cud-
worth himself, p. 413, &c.
The very learned Michaelis also observes, that " the Egyptian
*» philosophers did not fall in with all the superstition of the peo-
•' pie, but worshipped one suprenie and first God, whom they cailed
" in Greek ElS, THE ONE. Jarablicus in his book de Mys-
** teriis jEgyptorum, sect. 8. c. 2. writes thus concerning tne
*' Deity ;" * Before all things that exist, and before the first original
* beings' (" meaning the spirits who created the world") ' tnere
* is one God. — He is prior to the first God' ("meaning his Son")
* and to the King ; he is moveable, and continues in the solitude
* of his lenity,' " This only God was worshipped far and near ia
" the eastern countries, and they intermixed superstition in their
•* worship of him."
** Jamblicus writes of him in the place before quoted" — * From
* this One, that God who is his own original kindled himseU ;
* wherefore he is also called his own Father, and his own Origin.*
476 AN APOLOGY FOR THE
composed of three heads united in one body, de-
dicated to the Creator, Preserver, and Regene-
rator of mankind. *
4. Mercury Trismegistus, who lived veiy early,
says, " The will of God contained his Word."
Again: — " God, with his Word produced another
" INTELLECT, which is 3. fiery God, and a Divine
*' Spirit."
Again : — " The Word of God compacted the pure
" workmanship of nature."
And again ; — " The working Intellect together
" with the Word." '
5. Orpheus, the Thracian, lived about 1200 years,
more or less, before our Saviour. He, likewise, speaks
more fully and distinctly of the Divine Nature, than
could be expected, at so early a period. How he came
by his information, we are no where informed for cer-
tain. He strongly, however, asserts three principals
in the Godhead, and calls the acond the Divine
Word, and Immortal King.*
Again :
{" A Christian cannot assert the eternal divinity of the Son of God
•* in stronger terms.") ' For he is the original Being, and the God
* of gods. One of One, before any thing existed, and before the
* beginning of existence. For from him comes the possibility of
* being, and being itself, whence he is also called t!ie beginning of
* things imaginable.' Introduc. Lectures to the N. T. sect. ico.
The curious reader would do well to consult Maurice's Indian
Antiquities, vol. 4. page 690, &c. where he will find a fuller ac-
count of the Egyptian Trin ity.
^ Sec a plate of this image in Maurice's Indian Antiquities, vol.
ist. with some account of it in the same work, vol. 4. p. 736, &c.
' Lightfoot's Works, vol. i. p. 393. — Note. The remains of
Trismegistus are supposed by some persons to be spurious, little de-
pendence, therefore, can be placed upon his evidence.
•'' See Leslie's Socin : Controv. p. 257 ; and Cudw. Intel. Syst.
p. 305 and 546, &c.
Ramsay informs us, that " the doctrines of the primitive per-
*' fection of nature, its fall and its restoration by a Divine Hero,
*' are equally manifest in the Mythologies of the Greeks, Egyptians,
*' Persians, Indians, and Chinese."
Discourse, p. 217.
DOCTRINE OF THE TRINITY. 477
Again : — " I adjure thee, O heaven," said he, " the
*' work of the mighty and wise God : I adjure thee,
*^ the Voice of the Father, which he first spoi-ie,
" when he established the whole world by his coun-
" sels."»
. And again : " All things were made by ove God-
*' HEAD in THREE NAMES, and thjs God is all thinnrs." '
6. Pythagoras, who Nourished near 6co years before
the birch of Christ, spoke much concerning three
PRINCIPALS, and is supposed to have learned the doc-
trine from the Egyptian priests, amongst whom he lived
twenty two years ; or else from the followers of Zo-
roaster in the East, where he resided twelves years. *
7. Epicharmus, the Pythagorean philosopher, lived
about 450 }ears before the Christian sera, yet he speaks
of the Logos in very strong terms as the author of
reason to man : —
*' If men have powers of rea9on, they have too
" The heavenly Locos : for life's changeful scenes
" Was reason planted in the frame of men ;
" The heavenly Locos waits on all their arts,
*' Himself suggesting what they ought to do :
For
9 Justin Martyr, p. 16.
* See Maurice's Ind. Ant. vol. 4. p. 702. — " It is clear," says
the learned Jamicson, " that Orpheus asserted a Tkinity,
«* under the names of Phanes, Uranus, and Chronus ; one of these
" he called '^^oroyovog Qeog the first begotten GoJ. Wolfiu*
*' asserts from Damascius, that Orpheus introduced a tri-
" FORM deity. Timotheus, the chronographer, aihrms, thfit Or-
*' pheus had long ago declared, that all things were made by a
** co-essential or consubstantial^Y v.\v. ITY. He uses the thrte names,
** Light, CouNStL, and Life; and asserts, that by tiiese
" THREE all things were made. He also speaks of the i3ivi ne
*' WoR D, and recommends a fixed adherence to it "
Viiidicati:n, vol.i. p. 25.
* " He was the chief propagator of that doctrine amongst tr.e
*' Greeks, concerning TH REE hypostases in the Deiiy."
Cudworth's Intell. System, p. 22. See this subject discussed in
the same excellent work, p. 37*, &c. and p. 5^6, &c. more at
large, and with admirable learning and ability.
478 AN APOLOGY FOR THE
♦' For man invented not a single art,
** For 'tis the God who first produces it ;
** And man's own reason planted was in man,
*' By the great Locos and his hand divine."'
8. Parmenkks v.-as a Greek philosopher of the Py-
thagorean sect, who flourished at Eiis about 440 years
before Christ. Plotinus tells us, that he was one of
them that asserted the Triad of divine hypostasis. *
9. Socrates
' See Clemens Alexandrinos and Eosebius's Evang. Prepar. But
the above translation is taken from the learned Mr. Whitaker's
Origin of Arianism Disclosed, p. 128, 129.
* See Cudworch's Intell. System, p. 386, &c. and p. 516, &c.
See also the same learned Work, p. 22. — I will subjoin what this
very skilful Divine his advanced in a sort of compendium in the
preface: "There was," says he, ** a double Platonic Tr. in it y ;
«' the one spurious and adukcrrited, of some latter Platonists ; the
** other true and genuine, oi Plato himself, Patraenides, and the
" Ajicients. The former of which, though it be opposed by us ta
*« the Christian Trinity, and confuted; yet betwixt the latter and
** that, do we find a wonderful correspondence; which ii largely
^' pursued in the Platonic Cliristian's Apology : Wherein notwith-
*• standing, nothing must be looked upon as dogmatically asserted
"* by us, but only offered and submitted to the judgment of the
*• learned in these matters ; we confining ourselves in thia mysteri-
*' ous point of the Holy Trinity within the compass of those its
••*• Three Essentials declared : — First, That it is not a Trinity of
*' mere names and words, or of logical notions only ; but of Per-
" sons or Hypostases ; Secondly, That none of those Persons or
** Hypostases are creatures, but all uncreated : And, Lastly, That
•■' they are all Three, truly and really Ore God. Nevertheless
«« we acknowledge, that we did therefore the more copiously insist
** upon this argument, because of our then designed Defence of
*' Christianity ; we conceiving, that this parallelism, betwixt the
"* ancient or genuine Platonic, and the Christian Trinity, might
*• be of some use to satisfy those among us, who boggle so much
*' at the Trinity, and look open it as the choak-pear ot Chriltianity ;
*' when they shall £nd, that the freest wits amongst the P?<gan5>
" and the best philosophers, who had nothing o4 superstition to
" determine them that way, were so far from being shy of such ars
" hypothesis, as that they were even fond thereof. And that the
" pagans had indeed such a Cabbala amongst them (which some
" perhaps will hardly yet believe, notwithstanding all that we have
" said) might be further convinced, from that memorable relation
DOCTRINE OF THE TRINITY. 479
9. Socrates speaks of a person whom he expected
to appear upon earth to instruct mankind; one that
should enlighten their minds ; and one that should have
% wonderful readiness and willingness to make men vir-
tuous, whom he even calls the Divine Logos. *
10. Eupolis, in his Hymn to the Creator, has the
same ideas :
** And yet a greater hero far
*' (Unless great Socrates could err)
" Shall rise to bless some future day,
" And teach to live, and teach to pray.
•' Come, unknown instructor, come 1
*' Our leaping hearts shall make thee room :
" Thou with Jove our vows (halt share,
** Of Jove and Thi e we are the care."
It should seem from hence (if this is a just transla-
tion, fori have not seen the original) that the Heathen
expected the person, who was to come into the world to
instruct mankind in the will of God, was to be more
than
" in Plutarch, of Thespesius Solensis, who, after he had been Jook-
'* ed upon as dead for three diys, reviving, afiirincd amongst other
" things, which he thought he saw or heard in tlie mean time iu his
*' ectasy, this, Of Three Gods in the form of a triaiigh, pouring i/t
*' streams into one another ; Orpheus's soul being said to have ar-
" rived so far ; accordingly as from the testimonies o^ other Pagan
" writers we have proved, that a Trinity of Divine Hypostases v. as
" a part of the Orphic Cabbala. True indeed, our belief of the
*' Holy Trinity is founded upon no Pagan Cabbalas, but only Scrip-
" tural Revelation ; it being that which Christians are, or should be,
** all baptized unto : nevertheless these things arc reasonably noted
'* by us to this end ; that that should not be made a prejudice against
" Christianity and Revealed religion ; nor locked upon as such an
*' afFrightful bugbear or mormo in it ; which even Pagan phiIo50-
*' phers themselves, and those of the most accomplished intellect
" tuals, and uncaptivated minds, though having neither councils,
" nor creeds, nor scriptures ; had so great a propensity and readi
** ncss to entertain, and such a veneration for."
Pages I r , 12.
' Vide Plato, in Alcibiade et in Phocd.
480 AN APOLOGY FOR THE
than man, and was to ihare divine honours ^vith the
supreme- Deity.
II. Plato, the most celebrated of all the Grecian
philosophers, flourished about 400 years before the
birth of our Saviour. He began to write when the
prophets ceased in Israel. His sentiments on religion,
are in the main, very pure and excellent} and his opinions
on the subject now under consideration bear a striking
resemblance to the doctrine of the Christian Trinity. '
Porphyry says, that "^ Plato extended the Divine Es-
*' sf}7cc into TFiREE bvpos/dses, the supreme God being
"called Opi'unuSy and after him a second God, the
** AMcr of all things." '
Plato himself bids us swear " by God, who is the
<c o-overnor of all thines, and by the Father of him,
" who is tiic ruler and the cause.''
Again: — Speaking of the Son of God, he says, " The
" most Divine Word framed this universe, and rtn-
«' dered it visible. And that man, who is truly hap-
*' py, first admires this Word, and is afterward in-
" liamed with a desire of learning all that can be known
" by a mortal nature, being convinced that this is the
" only way to lead a happy life here belov/, and after
" deadi to arrive at those places that are prepared for
** virtue ; whei-e he shall be truly initiated and united
" with wisdom, and always enjoy the most wonderful
** discoveries."
Again : — Writing to Hermias, Erastus, and Coriseus,
he says, " You mubt read my letter all three together ;
" and that you may profit by it, you ought to implore
" the assistance of God, the sovereign Z(9;7/of all things,
" that cither are or shall be; and the Father of th:s
*' Sovereign^ who is the cause of beings. If we are
" truly
* See this matter ably discussed in Cudwcrth's Intellectual System,
p. 546, &c. where every thing is advanced upon the subject the
leader can desire.
7 Apud Cyril, cont. Jul. I. i. p. 34.. — ^ Eph. 6. p. 1276.
DOCTRINE OF THE THINITV. 4«i
" truly philosophers, wc shall know this God as clearly
" as blessed men are capable of knowing him.
He writes in the manner fallowing to young Diony-
sius — " I must declare to Archedemus, that which is
" much more precious and divine, and which you have
" a very ardent desire to know ; since you sent expressly
" to me on that account. For, as far as I understand by
" him, you do not believe I have sufficiently explained
" what I think of the nature of the first principal. I
'* must write of this to you in enigmas> that if my
*' letter should be intercepted by sea or land, he that
** reads it may not be able to comprehend any thing.
" All things are round about their King ; they exist by
" him, and he alone is the cause of good things : Se-
" cond for second things, and third for third. *
12. Aristotle made a declaraiion just before his death,
concerning the reasonableness of believing, that the
Gods would come down from heaven, to instruct and
relieve mankind. *
13. Zeno, father of the Stoics, who flourished about
250 years btforc Christ, determines the Logos to be
the Creator and Adjuster of every thing in nature ; and
affirms the same Logos to be called by the name of
Fate^ Gody Mind of Jo-ir, and Necessity of all things. *
He saith in another place: — " There zrt two prin-
" ciples of air things, matter, which is the patient, and
" the efficient, Gcd the Word, which being eternal,
" goes ihrough all matter, forming every thing." '
14. Some learned men have found a Trinity of Di-
vine hypostases even among the idolatrous Romans, in
an early period of their state. The Romans are sup-
posed to have received the idea from the Phrygians,
the Phrygians from the Samothracians, and the Samo-
N n n thracians
* These three passages are taken fron» Dacler's Life of Plato,,
p. 139, 140.
* Bishop Law's Theory of Religion, p. 114.
* Tertullian's Apol.
3 Apud Lacrt. 1. 7. ^
4^2 AN APOLOGY FOR THE
thracians from the Hebrews. " The first of these Di-
*^ vine hypostases, called Jovey being the foiint?.in of
" the Godhead J and the second of thennj called by the
" Latins Minerva, fitly expressing the Divine Logos :
*^ and the ibird Juno, called the Love and Delight of
" Jove, well enough answering to the Divine Spi-
15 Cicero says, that the most ancient of these Cabiri,
who, according to Herodotus, had a temple at Mem-
phis, were in number three, and their names Tre-
topatrceusy Eubulcns, and Dionysius, They were es-
teemed as the THREE mighty guardian genii of the uni-
verse.
16. There were various other appearances of a
Triple Deity to be met with among the nations of
Europe in ancient times. The triple images called
Hetrnscan are proofs of this assertion. In Gaul and in
Germany have been found deities in triple groups.
And I do not know whether we may not attribute to
the same tradition of a triune God several other classes
of the number three among the Greeks and Romans.
They had their three fates i three furies; three
graces i and, according to Varro, three celestial muses J^
♦ Sec Cudworth's Intel!. System, p. 450, &c. and p. 546, Jcc,
5 See Maurice's Indian Antiquities, vol. 4. p. 711, 712.
,^*^^^^
DOCTRINE OF THE TRINITY. 48J
PART SIXTH.
SECTION II.
Opjnlonj of the more modern HEATHEN concerning the PLURALITY
of riie DIVINE NATURE.
VIRGIL lived in the time of Auguftus, and was
contcmooiary with our Saviour, Instructed, as
is generally allowed, by the v/ritings of the Sybils, he
hath spoken such things of fome extraordinary child just
then born, as are applicable to no merely human Being :
17. " Now a new progeny is sent from lofty heaven. —
" He fhall receive the life of Gods; and fhall see
" heroes mixed with Gods, and he himself shall be
" seen of them : and he shall rule the peaceful world
" with his Father's virtues,'— Dear offspring of the
*^ Gods, the mighty son of Jove."'
18. Seneca, the tragedian, hath nearly the same ideas
with the above of Virgil. In speaking of the primitive
state of the world he says : — " Then virgin Justice,
*' spouse of the great God, sent from heaven, with
" holy Fidelity, governed the earth with sweet-
" ness."'
19. Seneca, the Stoic philosopher, and tutor of
Nero, emperor of Rome, was born about the same
time with our Saviour. It appears from his Consolaiioy
that he was no stranger to the doctrine of the Holy
Trinity. His words are, speaking of the misfortune
that had befallen Helvia :— ** It was done, believe me,
*•• by him, whosoever hew-as that formed the universe,
**■ whether that God is the Almighty, or whether
" the
• See tbe fourth Eclogue, passim.
' Sen, Frag. Ocuviie. act. 2.
484 AN APOLOGY FOR THE
" the IMMATERIAL PRINCIPLE OF ReASON, thc Ar-
" TiFiCER of his amazing works, or whether it was the
" Divine Spirit, which is difFusfd through all the ob-
" jects of nature, great and small, or whether it was fate
*' and the unchangeable concatination of causes mutually
" dependant." * Consol. ad Helviam, c. 8.
20. Pontius Pilate is said by Eusebius to have in-
formed Tiberius, emperor of Rome, "that Christ was
" already believed by many to be God." Eccl. Hist,
lib. I. cap. 2.
21. One of the most early and remarkable foreign
testimonies, to the doctrine of the Trinity is that of
Simon Maeus. Iren^eus cells us, " that he was by many
" glorified as God, that he taught them he was the same
*' indeed who appeared among the Jews as the Son ;
*' but, in Samaria, descended as the Father j and came
" into other nations as the Holy Ghost -, and that he
'* was the most sublime virtue, that is, he who is Fa-
" THER over all."*
Bishop Bull observes upon this strange pretension : —
*' From whence, I beseech you, was that blasphem.ous
*' declaration of Simon's, that he only was X.\\t Scn
" who appeared among the Jews, the Father who
^^ descended in Samaria, and the Holy Ghost who
" came upon the Gentiles ? From whence, I say, was
"it
• " This theology with other sciences came from Egypt to India,
" where at this day the doctrines of the three perscns of the
" Deity in ONE substance, is an essential part of the creed of the
** Bramins, and they call those persons by the same names that we
*' do, //^(T Fat HER, r^f Son, and the Holy Ghost. The frst
*' in their language is Rama, the second Viskcu, and the third,
*' Crisna. This tact is toid in a French book written by one
*' Le Crt zc, entitled, Histoire du Christianism des Jndes, voL 2.
*' book 4. p. 48, And he relates it upon the credit of one Manuel
* Godinho, a Ponuguese, who was in^india in the year 1663. And I
*' have heard the fact attefted by an acquamtance of mine, who had
" been many years in India."
Lord Monboddo's Origin and Progress of Language, vol. 5.
from the Critical Review for Deer. 1791, p. 409.
* Adv. HxT. lib. I. cap. 20.
DOCTRINE OF THE TRINITY. 485
<« it taken, if not from the received doctrine of the
" church concerning the Holy Trinity, God the
" Father, the Son, and the Holy Spirit?*
11. In the very beginning of die second century
lived the celebrated Pliny, who was a judge under tlic
emperor Trajan, that put Ignatius to death. He had
occasion to take the confessions of some revoking
Christians, and he says they declared unto him, that
*' they were accustomed to meet on a crrtain day be-
" fore it was light, and," among other parts of their
worship, " sing an hymn to Chri^^i: as God." * He says
farther in the same Epistle, that the contagion of ihis
superstition had overspread not only cities, but towns
and country villages. It appears from this testimony
of Pliny, that the worship of Jesus Christ wa^ com-
mon among all ranks and degrees of Christians many
years before the conversion of Justin Martyr to the
Christian faith.
23. Lucian, the Heathen, was contemporary with
Justin Martyr, being born about the year 124. by his
ridiculing the worship of the Christians of his own cime,
it appears very satisfactorily, what religious principles
were then entertained among them. For, bringing in
a Christian instructing a Catechuman, he makes the
Catechunian ask this question : — " By whom shall I
*^ swear :" And he who personates the Christian answers :
" By the God that reigns on high, the great, immortal,
" heavenly God ; and the Son of the Father; and
" the
* Prim, et ^postol. Tradit. c. 2. s. 4.
* Plin. book 10. Ep. 97. These hymns are called by an anci-
ent writer, mentioned by Eusebius, 1. 5. c. 28, psalms. " Psalms
" also," says he, " and hymiis of the brethren, written by the
•' faithful from the beginning, celebrate Christ the Word o^
" God, and pronounce him God. Of this kind, no doubt, were
" the hymns which St. Paul refers to in his Epillie to the Ep. c. 5.
*' 19, speaking to yourselves in psalms and hymns, and spiritual songs—*
*' to the Lord ; that is, to Christ. Speaking to themsel=-j£s evidently
•' corresponds with that alternate mode of singing among tkemsehes.^*
Rnowles's Prim. Christ, p. 3^,
486 AN APOLOGY FOR THE
" the Spirit proceeding from the Father, one j.'*.
*' THREE, AND THREE IN ONE. Considcr this to be
" your Jupiter i esteem this to be your God." ^
Socinus rates this testimony of Lucian very highly.
His words deserve our notice. " I never met with any
" thing," says he, " which seems more to favour the
" notion that a Trinity oi persons m the Godhead
*' was in that age the object of belief and worship,
" than tliis passage from the Dialogue stiled Philopa-
« tris."*
This is an Important concession from an adversary.
In another place this witLy Pagan objects to the. Chris-
tians "the WORSHIP of their crucified impostor,"*
as he blasphemously calls our blessed Saviour i a pretty
good proof that he was then an object of religious
adoration.
Describing, in another place, his coming Into a reli-
gious assembly, he says, " He there heard that prayer,
•"' which began with the Father, and ended with the
" song sf many names." ^
Again : — " These wretches" (the Christians) says
he, " believe themselves immortal / that they fhail live
*' forever J and therefore despise death, and yield them-
" selves unto it. Their Lawgiver persuaded them that
" they are all brethren ; and therefore when they depart
** from us, and deny the deities of the Greeks, and
" worship their crucified Teacher, and frame their
" lives conformably to his laws, they contemn riches,
'^ have all things in common, keep their faith. — To
'* this day /bey worship that great Man cruci-
" riED in Palestine. Percgrinus learned that wonder-
" ful wisdom of the Christians."
Another oath he has to tliis purpose ; — " By the Son,
" him wlio is from the Father, I will not tell you."
" Tel!
3 See his Philopat. prope finem,
* Socin. adv. tutrop. c. 15. p. 68g,
5 Jn Protco.
* Piiilopatris, p. 1128.
DOCTRINE OF THE TRINITY. 487
" Tell me,'*' replies another, " and receive the
" jDowcr of telling me from the Spirit."
All these testimonies from an Heathen, who lived in
so early an age (for he wrote about the year 167) arc
extremely valuable. They must strike every attentive
mind in the manner they affected the celebrated Socinus.
"*■ 24. We have another testim.ony to the worship of
Christ somewhat similar to that of Pliny. It was writ-
ten by the emperor Adrian to a person who was confiil
in Egypt in die year T34. In this a patriarch of the
Jews is said by the Emperor to have been " urged by
" one party, to worship Serapis, and by another, to
" WORSHIP Christ." '
25. Celsus, the celebrated Epicurean philosopher,
flourished about the year of our Lord 180, and v/rote
against the Christians with much skill and plausibility.
The work, which he entitled, '' A true Discourse,"
is lost; but various parts of it are preserved bv Origen,
who returned an answer with great ability. In one of
these passages Celsus, in the name of a Jev»', whom he
personates, charges the Christians " with finding fault
" with the Jews for not believing, that Christ was
" God."—
In another place lie says, " We agree with you Jews,
•* that the Word is the Son of God." '
He objects too to the Christians their adoration of
our Saz'ioui's Godhead, and an acknowledgement that
Christ is God. •
26. " Severus Alex^^nder designed to build a temple.
to Christ, and to receive him among the gods ; which
is reported also to have been the intention of Hadrian,
who commanded temples without idols to be erected
in every city : but he was restrained from his purpose
by those, who, on consulting the gods, reported that,
if he proceeded, all men would become Christians, and
that
* Vid. Whitaker's Origin of Arianism disclosed, p. 277.
' Scott's Christian Life, vol, 3. notes at the end.
•Orig. contra Cel. lib. 3.
4S8 AN APOLOGY FOR THE
th.it every other temple would be deserted." This is
th"^ testimony of TEhus Lampridius, who himself was
a Headier:, and strongly implies that Christ was
W>RSHIPPED in the days of Severn s. He lived about
230. 7Elii Lampridii Alex. Sev.
27. Numeniu.s, a Greek philosopher of the second
Cf^ntury, and a Pythagorean, calls the Father the finty
and the Word the second God. *
28. Plotinusj the celebrated Platonic philosopher,
in the third century, speaking of the Logos, says,
*' This nature is Gud, even a second God." *
He affirms of the Word, that " it is not separated
*' from the first God or Father, but of necessity is
" together with him, being separated from him only
** in personality.'^ '
" The Word is the Be-er, and this Be-er is not a
" dead Beer, that is, neither life nor mind; but that
" mind, and life, and Be-er, are the same thing." *
" Neither is this Mind or Word in power; neither
•* is itself one thing, and its knowledge another ; but
*' its knowledge is itself." *
'* The Word is the Son of God, the Child of God,
" iht full, beautiful Mind, even the Mind that is full
« of God. «
The same Plotinus hath treated at large of these
three Divine persons, whom he expressly calls.
Three Persons that are Principals; assuring us,
that these doctrines concerning this Divine Trinity
were not new, or of yesterday ; but were anciently,
though obscurely taught ; and that what is now discover-
ed concerning them is only a farther explicanon of them.
But we have faithful witnesses that these doctrines were
taught of old, and particularly in the WTitings of Plato
himself,
» Apud. St. Cyril, cont. Jul. lib. 8.
* Enn. 5. 1. 5. c. 3.
3 Ibid. 5. 1. I. c. 6.
* Ibid. 5, 1. I. c. a.
' Ibid, 5. 1. 3. c. 5.
*' Ibid. 5. 1. 8. c. 5.
DOCTRINE OF THE THINIT/. ^
himself, before whom ako Parmenides delivered
them. '
29. Amelius, a third Platonic philosopher of the
same century, who was well versed in the doctrine of
the Genciles concerning the divine Logos, casting his
eyes upon St. John's description of the Son of God
in the first chapter of his gospel, doth, with all confi-
dence, pronounce this to be the sense of it : — " This
was that Word, who, according to Heraclitus, ex-
isted from eternity, and made all things; and whom,
by Jupiter! the Barbarian (St. John) places in the
order and dignity of a principal, declaring him to
have been ii-i/b God, and to be God, and that all
things were made by him ; and that in him all things
that were had life and being; to have descended to
bodies, and putting on flesh, to have assumed the
form of man ; to have afterwards manifested the
majesty of his nature, and returning to resume his
Godhead, and to be God, such as he was before his
descent into a body, into flesh, and into man." '
30. Porphyry, another famous Platonic philosopher
of the same age, and a virulent enemy to Chribcianity,
says, " The Word is always without time, and alone
" eternal." »
He, moreover, says, " The Christians weakly woR-
" SHIPPED Christ." *
Again: — " Since Jesus Christ began to be ho-
" NouRED, no man has been sensible of mt general and
" beneficial superintendence of the gods." *
31. Chalcidius, a fifdi Platonic philosopher, who
lived at the same time with Amelius, where he explains
the doctrines of the Jews, delivers this as their sense of
the divine Word: — "This Word of God is God
" taking care of human affairs, and is the cause by
O o o " which
' Ibid, passim.
* Euseb. Praep. Evan. lib. 2. c. 19.
9 St. Cyril cont. Jul. 1. 1. p. 32.
* Apud Euseb. D. E. lib. 3. c 6.
* Ibid. lib. 1;. c. I.
490 AN APOLOGY FOR THE
" which men may live welt and happily, if they do not
" neglect this gift, which the supreme God hath
" granted to them." '
Again :— " When that which begat is most perfect,
" that which is begotten necessarily co-exists with it, so
" as to differ only by p; rsonal diversity." *
Again : — " There is also a most venerable and holy
" history, which mentions the rising of one extraordinary
" Star, by which was foretold, not the diseases or deaths
" of men, but the descent of a venerable God in favour
" of men for the salvation of them -, which Star they
" testify to have been observed by the Chaldeans, who
" c:ime to this God newly born, and presented to him
" gifts by way of honour and veneration." '
32. Julian, the Apostate, says of St. John, that he
alone of all the Evangelists has denominated rur Sa-
viour Gf-D, and appealed to the witn^bs of John Baptist,
that it is Christ whom we should believe to be God
the WoR D. " The good natured John," says he in ano-
ther place, " perceiving that the persuasion of Christ's
•^ being God, prevailed greatly among the Christians di^-
*^ persed through many cities of Greece and Italy, did
** then privately take upon him to assert the same doc-
*' trine in his Gospel, with a view to humour them, and
** get himself reputation." This is Julian's way of ridi-
culing the doctrine of Christ's divinity, but it shews
strongly, that the Christians of the apostolic age were
exceedingly zealous for the doctrine of Christ's divine na-
ture, and that St. Juhn s gospel, in the opinion of Juli-
an, contains these sentiments. '
33. Libanius, the Orator, says with scorn, " that the
*' Christians make that man of Palestine both God and
« the Son of God." '
34. Hieroclec
3 In Timaeum Plat.
♦ Apud Euscb. P. E. 1. II. e. 17.
» In Timaeum. Consult Maurice's Ind. Antiq. vol. 4. p. 703, &c.
• Vide Burgh's Sequel, p. 407, and Waterland's Importance,
p. 253-
» iioct. Hist. Eccl. lib, 3. c. 23.
DOCTRINE OF THE TRINITY. 49*^
34. Hierocles says, " the Christians, because of a
" few miracles, proclaim Jesus to be God." '
35. Proclus, a Greek philosophcrr, who lived in the
latter end of the fourth or beginning of the fifth century,
called the doctrine of three Divine persons subsisting in
the Godhead, " The tradidon of the three G^ds, and
" the divinely delivered theology:, which teaches that this
♦* world was comjileted by these three." '
The same Proclus quotes a Chaldasan oracle which
says: — " After the paternal jnind, I Psyche dwell;"
which, in our language, arc expressive of the iion and
Holy Ghost,
26, The Scandinavian religion also plainly inculcates
the worship of a triple Deity in the mythologic per-
sons of Odetty Frea, and 'Tbo'^. *
37. The Mexican Indians likewise were found to
have some imperfect ideas of a triple Divinity y and it
is even said, that they worshipped a great idol, which
signified ONE in three and three in one.'
38. " The Hindoos adore three principal deities,
" Broiimay Chiven, and VichenaUy who are still but one.
** The representation of them is to be seen in many
«* pagodas under that of human figures with three
** heads, which, on the coast of Orissa, they call
" Sariharabrama \ on the Coromandel coast, ^'rimcurtii
** and Tretrutreyayn in the Sanscreet dialect. There
*« are temples entirely consecrated to this kind of Tri-
" NITY J such as that of Parpenade, in the kingdom of
*' Travancore, where the three gods are worshipped
" in the form of a serpent with a thousand heads." '
Again : — " One circumstance which forcibly struck
" my attention, was, the Hindoo belief of a Trinity.
*' The persons are Sree Nun Narrin, the Maha Letch~
* Euseb. cont. Hier.
* In Timxum Plat p. 93.
* Mallet's Northern Antiquities, vol. I. p. 96.
* Acosta's Hist, of the Indies, p. 412.
' Sonncrat's Voyage, vol. i. p. 4. Calcutta edit.
492 AN APOLOGY FOR THE
" itJTfy a beautiful woman, and a Serpent. These per-
** sons are, by the Hindoos, supposed to be wholly
*' indivisible; the one is three, and the three
" are one." ♦
39. In the great empires of Tangiit and Thibet, and
over the vast Tartarian deserts to Siberia itself, the
same sentiments concerning a triune Deily prevail.
The Tartars and Siberians themselves adore in fact only
ONE indivisible God under three different denomina-
tions, the FIRST signifying, the Creator of all things j
the SECOND, the God of armies; and tlie third, the
Spirit of heavenly love, proceeding from the two for^
mer. '
40. The Chinese seem to entertain the same ideas
of a triple Deity with all the rest cf the nations.
Lao-kiun was one of their most celebrated philoso-
phers, and flourished about 600 years before the birth
of Christ. He instituted a system of philosophical
theology, in which he continually repeated as the foun-
dation of all true wisdom, that *' Tao, the eternal rea-
" sorty produced O'ni. i OtiE produced Tyfo ; Two pro-
" duced Three/ and Three produced all things.'*
This seems a very evident proof, that he must have
had some obscure notions ofaTRiNiTv.*
In their original, canonical, and ancient books we
find the following passages. In the book Tonchu we
read these words : — " The source and root of all is
ONE. This self-existent unity produces necessarily a
SECOND; the first and second by their union pro-
duce a third; in fine, these three produce all. Lopi,
in eommendng upon this passage, says, that this unity
is triple, and this triplicitv one.
Laotsee, in his fourteenth chapter called Tsankuen,
or the clogium of hidden wisdom, says, " He that pro-
" duced allf and is himself wtproduced, is what we c-all
" Hi.
♦ See Mr. Forster*s Sketches of Hindoo Mythology, p. is.
' Sec Maurice's Indian Antiquities, vol. 5. p. 775, 776,
• Lc Compie's Memoirs of China, p. 314.
DOCTRINE OF THE TRINITY. 493
'* Hi. He that gives light and knowledge to all things,
" and is himself invisibky is what "we call Yi. He that
*^ is present every- where^ and animates all things^ though
" we do not feel him^ is called Ouei. Thou wile in
*< vain interrogate sense and imagination about fhv.'se
" THREE, for they can make thee no answer. Con-
" template by the pure spirit alone, and thou wilt
*' comprehend, that these three limited are but
" ONE."
Li-yong, in commenting upon this passage of
Laostee, says, " Hi, Yi, Ouei have no name, colour,
" nor figure. They are united in the same spiritual abyss,
" and by a borrowed name they are called unity ; this
" UNITY, however, is not a bare unity, but an unity
" that is TRIPLE, and a triplicity that is one. To
'* speak thus, is to understand what is most excellent
" in the law of wisdom."
The book Sleeki says " The ancient empcrourv:
<' sacrificed every three years solemnly to him that ii
" ONE and THREE."
Choueven, in commenting upon the hieroglyphic
that expresses unity, says, that ** in the beginning the
" supreme reason subsisted in a triple unity, that
" this unity created the heavens and the earth,
*' separated them from each otlier, and will at last con-
" vert and .perfect all things." *
41. We have lately had an opportunity of learning
from the mutineers of the ship called Bounty, that the
inhabitants of Otaheitc have also some idea of a triple
deity, or at least of three principal Gods. And it is
remarkable, that the names of these three principal
Gods are conformable in a striking degree to those
which are usually given to the three persons of the
Christian Trinity. One is called the Father; ano-
ther God in the Son; and the third, the bird, the
Friend,
• See Chevalier Ramsay's Phlloiophical Principles, vol. 2. p.
I20, and Maurice's Indian Antiquities, vol. 5. p. 808.
49i AN APOLOGY FOR THE
Friind, and sometimes the Spirit. This informa-
Hon is conveyed to us by the Rev. Dr. Hawcis, and
laid before the public in the EvangcHcal Magazine for
Jan. 1797, p. 23—25.
I will close these tcstirnonies with an excellent sum^
mary of the doctrine of the more ancient Heathen on
the subject of the Divine Hypostases, from the Tracts
of the very learned Bishop of Rochester ;—
" 1( it should be deemed incredible, as wtW it may,"
says this able writer, ^* that reason, in her utmost
" strength, should ever ascend so high, as to attain
** even to a distant glimpse of truths, wiiich have ever
" been esteemed the m.ost mysterious discoveries of
" Revelation : it will become a question of the highest
** curiosity and importarice, to determine by what
*' means the Platonic school came by those notions of
" the Godhead, which, had tht-y been of later date than
" the commencement of Christianity, might have
** passed for a very mild corruption of the Christian
"' faith ; but being in truth much older, have all the
■" appearance of a near, though very imperfect view,
" of the doctrine which was afterwards current in the
"' Christian church.
" The enquiry becomes more important, when it is
" discovered, that these notions were by no means
" peculiar to the Platonic school: that the Platonists
" pretended to be no more than the expositors of a
" more ancient doctrine j which is traced from Plato
** to Parmenides -, from Parmenidcs to his masters of
"^ the Pythagorean sect j from the Pythagoreans to
** Orpheus, the earliest of the Grecian Mystagogues j
*' from Orpheus to the secret lore of the Egyptian
" priests, in which the foundations of the Orphic thco-
" logy were laid. Similar notions of a triple princi*
" pie prevailed in the Persian and Chaldean theology j
** and vestiges even of the worship of a Trinity were
" discernible in the Roman superstition in a very late
" age. This worship the Romans had received from
" their
DOCTRINE OF THE TRINITY. .n-
" their Trojan ancestors. For tlic Trojans broucrh:
** ic with them into Italy from Phrygia. In Phry^ia
** it was introduced by Dardanus so early as in the
" ninth century after Noah's flood. Dardanus car-
" ried it v^ith him from Samothrace ; where the per-
^ sonages, that were the objects of it, were v/orshipped
" under the Hebrev/ name of the Cabirim. Who these
" Cabirim might be, has been matter of unsuccessful
" enquiry to many learned men. The utmost that is
" known with certainty is, that they were orio-inaljv
" Three, and were called by way of eminence^ Tbf
" Grrnl or Mighty Ones : for that is the import of the
" Hebrew name. And of the like import is their
« Latin appellation, Penates. Dii per quos penitus
" spiramus, per quos liabcmus corpus, per quos ratio-
" mem animi possidcmus. ' — Dii qui sunt intrinsecu-^,
" atque in intimis penetralibus cjcli. * Thus the joint
*' worship of Jupiter, Juno, and Minerva, the Triad
** of the Roman capital, is traced to that of the Three
« Mighty Ones in Samothrace ; ' which was established
" in that island, at what precise time it is impossible to
*' determine, but earlier, if Eusebius may be credited,
*' than the days of Abraham.
" The notion therefore of a Trir.ity, more or less
" removed from the purity of the Christian faith, is
*' found to have been a leading principle in all the anci-
" ent schools of philosophy, and in the religions of al-
*' most all nations; and tracer of an early popular
" belief of it appear even in the abominable rite-? o{
" idolatrous worship. If reason, was insufficient for
" this great discovery, what could be the means oi
" information, but what the Platonists them.selvts
*' assign
' Macrob. Saturnal. I. 3. c. 4.
• Varro apud Arnob. 1. 3. p. 123. Lvigd. Bnt. 1651.
' — Tarquinius Demarati Corinlhii filius,— Samorhraciis mysticc:
imbutus, uno tcmplo ac sub eodem tecto, numina memorata cor-
jungit.
IV^acrob. Saturnal. I. 3. c. 4.
49^ AN APOLOGY FOR THE
" assign, Qecxxi^ahro; QioXoyicty A Theology delivered
*' from the Gods, that is, A Revelation. This is the
" account which Platonists, who were no Christians,
" have given of the origin of their master's doctrine.
*^ Bjt from what Revelation could they derive their
" information, who lived before the Christian, and had
" no iiofht from the Mosaic ? For whatever some of
" the early Fathers may have imagined, there is no
" evidence that Plato or Pythagoras were at all ac-
" quainted with the Mosaic writings ; not to insist,
" that the worship of a Trinity is traced to an earlier
*' age than that of Plato or of Pythagoras, or even of
" Moses. Their information could be only drawn
" from traditions founded upon earlier revelations :
** from scattered fragments of the ancient Patriarchal
" creed ; that creed, which was universal before the
" defection of the first idolaters, which tlie corruptions
** of idolatry, gross and enormous as they were; could
*< never totally obliterate. Thus the doctrine of a
**■ Trinity is rather confirmed than discredited by the
" suffrage of the Heathen sages : since the resemblance
•* of the Christian faith and the Pagan philosophy in
*' this article, when fairly interpreted, appears to be
*' nothing less than the consent of the latest and the
" earliest rcvchrions,"
Such is the evidence in favour of the doctrine of the
Holy and Undivided Trinity arising from the
writings of the ancient Heathen, and the traditions and
practices of the modern nations. The momentum of
it appears to me very considerable, however erroneous
several of their notions might be. It should seem from
hence, that the doctrine is not so in opposition to reason
as some of our modern philosophers would persuade us
it is. It is not only scriptural and primitive, but it
is philosophical. The greatest geniuses of the world
have entertained it, and entertained it too, on the strict-
est principles of reason and nature.
It v/ill be allowed, at least, that these testimonies
arc
DOCTRINE OF THE TRINITY. j^i^
arc remarkable ; and from them it is evident a tra-
dition concerning a triplicity in the Supreme Being
had pervaded all time, and all nations. This is a cu-
rious circumstance, and much to be observed in an
enquiry of this nature. The Old and New Testaments
unravel the whole mystery. There alone^ ^he doctrioc
is revealed with proper authority..'^" ' '
P P
49^ AN APOLOGY FOR THE
PART SEVENTH.
SECTION I.
On the utility of the writings of the CHRISTIAN FATHERS in determininj
the question concerning the doctrine of the HOJ^Y TRINITY.
LET us in the last place enquire in what manner
the disciples and followers of the Apostles un-
derstood the holy scriptures upon these subjects.
Those persons who conversed with the Apostles, and
with the immediate followers of the Apostles, stand
the fairest chance of knowing the true sense of their
writings. * I do not mean hereby to put the writings
of the primitive Fathers upon the same footing as the
canonical books of the Old and New Testament, which
have been received in all ages, by the great body of
Christians, as the undoubted word of God : but as the
authors of them were some of them contemporaries,
companions, disciples, or successively followers of the
Apostles of our blessed Lord, it is highly probable
they must contain certain traits and sentiments strongly
illustrative of the doctrines of the New Testament.
At all events, these great and good men must be un-
exceptionable witnesses of /^^/j ; what doctrines were
taught, and what practices were followed, during the
several
' *' I am, and always shall be, afraid of interpreting scripture
*' contrary to the stream of antiquity, unless upon the most clear
** arguments against it, a case I believe which will never happen.
** The consentient judgment of primitive antiquity would surely
*' outweigh a multitude of probabilities and plausible reasonings."
Defen. Fid. Nicae a Bull, cap. i. sect. 9.
** In dubious points of doctrine, the judgment of antiquity,
" wherever it is clear, must be allowed to be decisive."
Bishop Horsley's Tracts, p. S-.
DOCTRINE OF THE TRINITY. 499
several ages in which they respectively lived. * The
use then to be made of their writings, is no other than
what a discreet lawyer would make of all the best
contemporary authors who. lived when Magna Charts
was obtained. If in that celebrated Code of rights
any thing appeared obscure, and difficult to be under-
stood, he would consult the best authors of the age in
which it was framed, who had written upon the same>
or any collateral subjcft ; especially would he consul:
contemporary authors, or those who immediately fol-
lowed, if any of them had undertaken to illustrate and
explain the whole, or any part, of that invaluable
deed. Magna Charta is to us as Englishmen, what
the Word of God is to us as Christians. The one
contains a copy of our civil rights and obligations, the
other of our religious privileges and duties. Nor' is ic
any diminution of the just and absolute authority of the
Word of God in our religious concerns, to consult
the contemporary and subsequent writings of the Fa-
P p p 2 thers
* The Rev. Henry Kett, in his Bampton Lectures, has given a
just discrimination of the various excellencies of the Fathers, and
may be read with considerable advantage. " The reader of the
•• Fathers," says he, " is convinced, that although the prize of
" literature is borne away by the classical authors of Greece and
" Rome; yet similar beauties distinguish the compositions which
" are the objects of his pursuit. Neither the graces of simplicity,
** nor the splendour of ornament were confined to Xenophon and
" Plato, nor to Livy and Cicero ; for every impartial critic will
*' commend the pure stile of Lactantius ; the rich imagery, and
■" apposite illustrations of Theodoret ; thft classical fluency of
" Minucius Felix ; the uniform perspicuity of Basil ; the glowing
" effusions of Gregory of Nazianzum ; and the exuberant and
*' attracting eloquence of Chrysostom and Cyprian." Sermon i.
See the whole of that valuable discourse. Let the reader toe,
who thinks meanly of the writings of the Christian fathers, consult
Simpson's Strictures on Religious Opinions, towards the latter end,
and he will find what have bt-en the sentiments of a number of per-
sons the most competent to judge, concerniug the importance of the
volumes these grtat and good men have composed for our instruc-
tiqn.
50O AN APOLOGY FOR THE
thefs, to sec how it was understood in the several ages
m which they lived; any more than it would be a
diminution of the just and absolute authority of Magna
Charta, in our civil concerns, to consult the contem-
porary and subsequent writings of lawyers and civil
historians, to see how it was understood in the several
ages in which they lived. A conduct similar to this
is what every prudent man is daily pursuing in all the
common concerns and occupations of life. According-
ly, Christians in all ages, and of every denomination,
have been forward to claim the verdict of the Fathers
in their own behalf-; and none ever set light by their
testimony, but those whose principles and doctrines the
writings of the Fathers condemned. It is said by an
author in the early part of the present century, that
Dr. Clarke rejected the authority of these primitive
writers ; and Dr. Waterland gives a very good rea-
son for it: — " He is against them," says he, " because
*^ he knows they are against him." *
Dr. Clarke, indeed, has made a great show and
parade with the Fathers in his Scripture Doctrine; but
by no means has he used them fairly and ingenuously.
He has only culled out of their writings such passages
as give countenance to his own particular views, as I
have had occasion to observe elsewhere, but has not
set before his readers what their real and genuine sen-
timents v/ere upon the great subject in debate. * Fie
should not have adorned his pages with their words
v^ithout their sentiments, but have given us the highest
expressions they are ever known to use concerning the
Son and Spirit of God, as well as those which, on a
partial view, seem to support his own system. Such a
conduct is misleading unvv'ary readers, and making them
believe the Fathers were all on his side of the question,
when
3 Earl of Nottingham's Answer to Whiston, p. 66. 7th. Ed.
•♦ See the Preface to Welchrnan's Examination of Clarke's Scrip-
ture Doctrine. See too Dr. Clarke's Introduction to his book, p.
! 9, 20, where he speaks upon the sentiments of the Fathers.
DOCTRINE OF THE TRINITY. 501
when it is well known by all competent judges that thc-T
were nothing less. By the same nnode of proceedinir,
it is very easy to prove from the holy scriptures that
the angels are men, and that the Son of God himself
is no more than a man, to the utter subversion of both
the Arian and Orthodox systems. He must have
known, that by producing their words so pariially as he
has done, one may make them appear to counrcriancc
opinions highly abhorrent to their real ^;entime^lt^. '
Nay, there are some instances, v.hich have been noticed
by his antagonists, where he has selected words, cx-
preffive of the nature of the person of Clirist, accord-
ing to his own views, and if he had quoted the context,
his whole scheme would have been subverted. ^ This
was very disingenuous, and the apology^Jje makes for
it is by no means satisfactory. I could aKh^ve ima-
gined the great Dr. Clarke (for whom I nave otherwise
the most sincere regard, and from whose woiks I have
received much satisfaction) had been capable of such
kind of shuffling in controversy. Such instances shew
us how imperfect man is, and how little to be depended
upon, even in his highest state of intellectual improve-
ment. How would the Doctor have exclaimed againsr
these pious frauds (which have been too common iii
all ages and among all denom.inations) ia tlie Ortho-
dox ? • Let them, however, be found where they mav,
they are always, and in all cases, very wvdr.g, and higii-
ly disgraceful to any cause. If I have been guilty of
false representations of the words or sentiments of any
th'!^
' For an instance see the 31 clmp. of Novalian.
* I am aware the Doctor professes to cite, the wonls cj ihe Fa-
thers to shew hew naturally they fell into the way of speaking which
was agreeable to his views of things. They could not do ctlierwise,
if they spoke at all of the person and ofxice's of the Redeemer.
But what I insist (fn, is, that he should have produced the higlicit
expressions they ever make use of. when speaking of the pcrscn of
our Saviour, and either reconcile them with his own supposition cJ*
Christ's beinj a mere creatuie, or hcncitly nilow, that the wiltir j^s of
these excellent men are net in consiitencc \uth [lis sfhep.e of dec
trine s.
50S AN APOLOGY FOR THE
of the authors, sacred or profane, which I have had
occasion to quote in this enquiry, I Iiereby disavow the
intention, make my protest against the practice, and
declare that 1 am ignorant of it. I am very sure Christ
wants no man to lie and pervert truth for the advance-
ment of his honour. If the doctrines of the gospel
cannot be defended by honest means they are not
worth defending at all.
I have another objection to the learned Doctor's
book. He labours all the way through it too much
to degrade the persons of the Son and Holy Spirit.
There seems an evident intention and endeavour of
this kind. Hence he is niggardly of his praises. When
any passage of scripture speaks strongly for the real
and proper divinity of the second and third persons in
the blessed X^iriity, he strives all he decently can to
lower and dilute it. If there is a various reading, he
eagerly catches at it j magnifies its importance, and
makes the authendcity of the passage appear as dubious
as he c:in ; though for one manuscript that favours his
scheme, there shall be a dozen that favour the ortho-
dox view of things. Now this I do not like. It is
disingenuous. I would give every passage and every
expression its full force and meaning, without regard to
system, even though I should appear inconsistent by so
doing. Truth wants not the arts of polemics. She is
all simple and sincere, and appears to most advantage
in her own native dress.
Making the above allowances tor Dr. Clarke's
book, ' it is a very able, learned, and valuable work,
and may be read with considerable advantage. But no
man should enter upon the perusal of it with a view
to learn his creed from thence, till he is competently
well acquainted both with the scriptures and Christian
andquity.
Dr.
' See the learned Welchman's Examinadoa of Dr. Clarke's
Scriprurc Doctrine, where several of the abova charges are brought
ionv.inj with cfftxt.
DOCTRINE OF THE TRINITY. 505
Df. Priestley is sensible of what weight and import-
ance the writings of the Fathers are, in the enquiry-
concerning the person of Christ, and, therefore, he la-
bours to wrest their authority out of the hands of the
Orthodox, who have so long been in pretty peaceable
possession of it. If he can carry his point, he is surely
very much in the right so to do. And, indeed, I do
not see why he should not succeed in the business j for
his mode of proceeding will carry all before it. He
pretends he has got the scriptures to speak for him from
beginning to end. If he can twist and wiredraw them
to his own wishes, one may venture to promise him,
the Fathers will not be less pliable. It is, however, an
aukvvard circumstance for him, that v.hen a passage,
now and then, stands in his way, stares him in the face,
and cries aloud, '' Christ pre-existed — was begotten
" of the Holy Ghost — and was the Creator of the
" universe-," — it is an aukward circumstance, I say,
that he is obliged to reject some of those passages as
spurious and interpolated, others as inconclusive rea-
sonings, and others as improperly applied. This, I
think, is enough, if any thing can be enough, to shake
the credit of any man's system. All this, however,
the learned Doctor has done with the holy scriptures :
so that he has the privilege of establishing or rejecting
what doctrines soever he thinks Q;ood, without beino;
controuled either by Christ or his Apostles. ' And
having carried the point so completely with respect to
the bible, he finds an easy conquest over the Fythers.
The seven knotty epistles of St. Ignatius, of which
the Orthodox have so long made their boast, the Doc-
tor has found our, by his wonderful dcxceriiy in pole-
miciil
* Well inight his friend Mr. Lindscy say that "Dr. Prlcilley is
" equal to a host of adversaries. " ^'indiciae Priest, pref. p. 4.
None of his adveisaries, that I have seen, can write per tas atque
nefas, as the Doctor can do. See Strictures on Pvcligiouj; Opinions,
passim, where implc evidence of the learned Doctor's polemic
skill 13 produced.
504 AN APOLOGY FOR THE
mical enquiries^ are confessedly spurious, and now g^^
yierally given up by the Learned. And if the pious
bishop and martyr, Sr. Irenseus, happen to drop any-
thing pointed against the Doctor's progenitors, the an-
cient Ebionites, of heretical memory, he gently passes
it over as though no such passages occurred in that
learned and venerable Father's writings. I must, how-
ever, do Dr. Priestley the justice to saiy, that several of
liis polemical adversaries have misrepresented his de-
sign in having recourse to tiie writings of the Fathers,
rven after he has repeatedly justified himself on that
head. This, I think, has been the case both with Mr.
Burn, • Mr. Barnard, Mr. Hawker, and even with
the last Bam pton Lecturer, the Rev. Mr. Kett, in his
very valuable and well written discourses.
The account, however, which Dr. Priestley, more
than once, has given for drawing the attention of the
public to the writings of Christian antiquity, appears
to me perfectly satisfactory, and is expressed with
elegance and simphcity : " If I may be indulged in a
'<• little allegory," says the Doctor, " thinking myself
"' in full possession of this strong hold of my faith *
" (the lioly scriptures) I thought I could seize also
*' upon a certain cut-work of some importance (the
" writings of the Fathers) in which the enemy had
" thought himself securely lodged. Accordingly I
'^ made a sallv, and dislodged him. * Attempts have
" been
* See Letters to Dr. Priestley, p. 5, 6 ; Kelt's Bampton Lec-
cares, ser, 6. p. 195; and Hawker's Sermons on the Divinity of
Christ, p. 16, 17. . ^
' Never man was more mistaken than the Doctor is in so thinking !
^ Here again he is full as much mistaken. Socinianism is equal-
ly abhorrent to the Scriptures and the Fathers, upon any principles
of fair and candid interpretation. And for the truth of this I ap-
peal to the judgment of every reader into whose hands these papers
shail fall. Jf, indeed, the Doctor is determined to call evil good
end good e-vil ; to put darkneis for light and lighit for darkness ; to put
litter for s--we€t and s--u.'eetfjr bitter; there is no remedy ; he must
fAkc his owaway and follow his own devices. It is the duty, how-
DOCTRINE OF THE TRINITY. 505
'* been made to dispossess me of it, but hitherto they
'^ have been ineffectual. I am now strengthening the
" fortifications belonging to it ; and, here I am deter-
" mined to stand a close and reo-ular siesje.— If I am
** compelled to surrender, I hope to acquit myself in
" such a manner, as to be entitled to leave it with all
" the ho.iours of war. Still, however, I shall have my
" strong-hold to retire into." '
I am, however, so far from thinking Dr. Priestley in
any respect to blame for having recourse to the writ-
ings of the primitive Fathers, to enable him to deter-
mine what are the genuine doctrines of Christianity,
that I think, after diligently consulting the word of
God itself, he took the best possible human means for
ascertaining with certainty and precision what those
doctrines are. I will, therefore, proceed through their
writings in the same chronological manner that we have
done in our investigation of the books of the Old and
New Testament, as near as may be, till we come to-
wards the close of the fourth century. The doctrines
which prevailed in those first and purest ages will bid
fair to be the genuine doctrines of Christianity, and
more or better cannot be done to establish primitive
and evangelical truth.
ever, of every one who has it in his power to warn his fellow crea-
tures against the danger of his sophistical reasonings, and most of
all against his false, but most confident, assertions. If Dr. Priest-
ley is right, the whole Christian world, especially the more serious
and religious part of it, has been fundamentally wrong, except the
heretic Ebion and a few followers, for the last seventeen hundred
years. Affecting consideration ! Believe it who can 1
3 See Letters to Mr. Burn, p. 7, and Remarks on Primitive
Candour, p. 97.
.^^^^
CLq q
5C(5 AN APOLOGY FOR THE
PART SEVENTH.
SECTION II.
The opinions of the APOSTOLICAL FATHERS concerning the PERSON
of CHRIST, and the doctrine of the TRINITY.
I. T) ARNABAS. ♦ Whether the Epistle ' which goes
j3 by his name be genuine or not, there is no doubt
it is extremely ancient, and goes back as far nearly as the
apostolic times. He himself, if he were the author of it,
was one of the seventy disciples. Be this, however, as
it may, he bears clear testimony to the pre-existence and
divinity of our Lord :— •" The Lord," says he,
" submitted to suffer for our souls, although he be
" the Lord of the whole earth, unto whom God said,
" the day before the world was finished. Let us make
" man d-ft^r our image and our likeness. *
2. " For if he had not come in the flesh, hov/
*' could we mortals, seeing him, have been preserved;
" when they who behold the sun, which is to perish,
" and is the work ofuis handsy are unable to look di-
" rectly against its rays r" '
3. " Thus the scripture saith concerning us, where
" it introduceth the Father speaking to the Son;
** Let us juake man after our likeness and similitude ;
•^^ and let them, have dominion over the beasts of the earthy
*' and
♦ For the authority of the Epistle of Barnabas, see Bishop Bull's
Defence of the Nicene Faith, chap. 2. sect. 2, and Primitive
and Apostolical Tradition, chap. i. sect. 3. — See also Archbishop
Wake's Apostolical Fathers. See moreover Dr. Clarke's Reflec-
tions on Amyntor, where he says, " The Epistle of Barnabas is
" also without controversy ancient, a work of the apostolic age,
*' being quoted by almost all the primitive Fathers."
5 Dr. Priestley himself quotes it among the writings of the
Apostolic Fathers, Corruptions of Christianity, vol. I. p. 218.
^ Section 5 .——7 Ibid.
D0CT9.INE OF THE TRINITY. 507
*^ and over the fowls of the aivy and over the fish of the
" sea. And when the Lord saw the man which he
*^ had formed, that, behold^ he was very good, he said,
** Encrease, and inultiply, and repletiish the earth. And
" this he spake to his Son." '
4. " If then the Son of God, being Lord, and being
" to judge the quick and dead, suffered, to the end that
" his wound might make us alive j let us believe, that
." the Son of God had no power to suffer, had it not
'/ been upon our account." '
5. " Mean \vhile thou hast (the whole doctrine) con-
*' cerning the majesty of Christ j how all things were
** made FOR him and THROUGH him; to whom be ho-
" tiour, power, and glory, nozv 2ind forever." *
It is evident from these passages, that we have, at
least, one instance of a Christian, converted from
among the Jews, in the Apostolic age, who believed in
the pre-existence and divinity of our blessed Saviour. *
6. Hermas is supposed to be the same whom St.
Paul mentions in his Epistle to the Romans. We
have one work of his, entitled. The Shepherd ; ' in
which also is asserted the pre-existence and divinity of
the Son of God : — " The Son of God," says he,
*' is indeed more ancient than a7iy creature; insomuch
" that he was in council with bis Father at the creation
" of all things."*
7. ", The name of the Son o( God, is great and witb,-
" out bounds, and the whole world is supported by
'< it." '
8. Clemlns Romanus was a convert and drsci-
Q^q q 2 pie
', Section 6. » Sect. 7. * Sect. 12.
^ See Bishop Horsley's Tracts, page 163 — 169.
3 For the authority of this work — see Archbishop Wake's Apos-
tolical Fathers ; — Bishop Bull's Defence of the Nicenc Faith, chap.
2. sect. 3 ; — and Dr. Clarke's Reflections on Amyntor, where he
says : — ** The Pastor of Hermas is incontestably a most ancient
*' work, being cited by almost all the primitive Fathers exunt, thjij
" lived in or near the second century."
♦Sim. 9. sect. 12. * Sim. 9. sect. 14.
5o8 AN APOLOGY FOR THE
pie of the Apostles. " He died a martyr, A. D. loo.
One complete epistle, and part of another, are still
extant, of his writing ; ' from whence it evidently ap-
pears he was an advocate for the same doctrines as all
those who had gone before him : — *' The sceptre of
** the majesty of God," says he, " our Lord Jesus
" Christ, came not in the shew of pride and arro-
*' gance, f bough he had it in his power \ but in humility,
" as the Holy Spirit spake before concerning him." •
Is not this an allusion to that celebrated place of St.
Paul, where he says, that our Lord Jesus Christ, being
in the form ofGod^ thought it not robbery to be equal with
God} And doth not this shew, that, according to St.
Clement, our blessed Saviour was in being before he
chose the form in which he appeared in the world ? •
9. " The Corinthians, being content with the por-
" tion God had dispensed to them, and for hearkening
" diligendy unto his word, being enlarged in tht-ir
" bowels, having his sufferings always before their
« eyes."'
10. " Have we not all one God, and one Christ ?
" Is not one Spirit of grace poured upon us all ? *
IT. 'f God liveth, and the Lord Jesus Christ,
^' and the Holy Spirit." ^
12. " All these has the great Creator and Lord of
*' all commanded to observe peace and concord j be-
*' ing good to all : but especially to us who flee to his
•*^ mercy through our Lord Jesus Christ j to whom be
" g^ory and majesty forever and ever. Amen." *
ij. " Blessed
•Phi]. 4. 2.
' For the authority of St. Clement's Epistles, see Archbishop
Wake's Apostolical Fathers ; Bishop Bull's Defence of the Nicene
Faith, cap. 3. sect. 1; and Dr. Clarke's Reflections on Amyntor.
See also Eusebius's Eccl. History, 1. 3. cap. 38. The second
is supposed to be spurious.
^ I Epist. sect. 16.
» See this passage of St. Paul vindicated from the erroneous in-
terpretation of Dr. Priestley in Burgh's Sequel, p. 9 — 13.
» 1 Ep. sect. 2. * Ibid. sect. 46.— —^ Basil, vol. 2. p. 358.
* I Ep. sect. 20,
DOCTRINE OF THE TRINITY.
509
13. " Blessed arc they u-bose iniquities are forgiven,
" Now this blessing is fulfilled in those, who arc chosen
" by God, through Jesus Christ our Lord^ to whom be
" ^lory forever and ever. Amen." '
These two doxologies are somewhat ambiguous,
but seem rather to be applied to the Redeemer of man-
kind.
14. " From him (Abraham) came our Lord Jesus
" Christ, according to the 6esh." Is not this a plain
allusion to St. Paul's distinction, Rom. 9. 5 ? *
15. " Let us pray to our Lord Jesus Christj whosz
" blood was given for us." '
16. " We ought to think of Jesus Christ as God ;
" as of the Judge of tiie quick and the dead." '
17. " Wherein must we confess Christ? In doing
" those things which he saith, and not disobeying his
" commandments : by worshipping hiw, not with our
** lips only, but with a!/ our heart, and with all our
♦' mindy^
18. " Our one Lord Jesus Christ, who has saved
" us, being first a spirit, zvas made jiesh, and so called
« us." *
19. Besides all these passages descriptive of the sen-
timents of St. Clement, respecting the person of our
blessed Saviour, it is evident from several other internal
marks, that he ranked not with any of the Unitarians of
the day in which he lived. It is plain he was no Ebio-
nite, because he quotes St. Paul's Epistles, which they
rejected. He was no Nazarcne, because he quotes the
gospels (all but St. John's, which was not then v^ritten)
according to our copies, which the Nazarenes did not
do. Nor was he a Cerinthian, because he quotes the
writings of the Old Testament with approbation, which
these Heretics rejected.
20. Ignatius was a disciple of St. John, was ap-
pointed
' Ibid. sect. 50. * Tbid. sect. 32. ' Ibid. sect. 21.
• 2 Ep. sect. 1.— ■■■ ° ibid. sect. 2. * Jbid. sect. 9.
510 AN APOLOGY FOR THE
pointed bishop of Antioch by St. Paul, was approved
of by Sf. Peter, and had the honour of dying a martyr
in the year of our Lord 107. He is, moreover, said
to have been the child whom our Saviour took up in
his arms, and pointed out as an example of innocency.
Whether this is true or nor^ it shews the opinion the
ancients had of his piety. Seven of his genuine epistles
are stili extant, and the doctrines they contain are
generally considered as perfectly orthodox. * I wiJ]
produce
* Dr. Priestley seems to allow, that these Epistles, according to
our present copies of them, do contain the doctrine of Christ's divi-
nity. But then-he is at no loss to get over this difficulty ; for if he
cannot answer them, he can deny their authenticity, and thus do
the business at one stroke. So when he cannot easily confute the
doctrine of Christ's conception by the Holy Ghost, he strikes out
with one tarn of hrs pen all those chapters from the gospels which
contain the narrative : a»d when the arguments of St. Paul prove
too hard for the learned Doctor, he begins, to degrade the character
of the Apostle, and vainly pretends he has proved he reasons incon-
clusively. So here, when the Epistles of this holy father and
Martyr stand in the way of the Doctor's scheme, he makes no more
to do, but boldly denies their authority. I will transcribe the whole
passage from his Letters to Dr. Horsley, as it is a very curious on?,
and deserves the severest animadversion : *' Besides Clemens Ro-
" manus, you refer to the Epistles of Ignatius, for a proof of the
" early knowledge of the doctrine of Christ's divinity. ' The holy
" Father, you say, p. 19, hardly ever mentions Christ without in-
•' troducing some explicit assertions of his divinity, or without
" joining with the name of Christ some epithet in which it is im-
*' plied. All this is very true, according to our present copies of
*' Jgnatius's epistles. But you must know that the genuineness of
** them is not only very much doubted, but generally given up by the
*' learned ; and it was not perfectly ingenuous in you to conceal that
** circumstance."
If Dr. Priestley's ipse dixit may pass for argument and truth,
the seven epistles of Ignatius are generally given up by the learned.
But — is it so ? Is this the fact ? By no means. Dr. Priestley may
give them up, because they subvert that system of doctrine, which
he is determined to ;upportat all hazards: and a few others may
join him in crying them down, because they maintain the three
orders of bishops, priests, and deacons : but that they are generally
given up by the learned is a notorious untruth. For it is well
known, that a large majority of the learned in ecclesiastical antiquity
consider the epistles in question as the genuine work of the pious
bishop and martyr to whom they are ascribed : nor is there any good
DOCTRINE OF THE TRINITY. 511
produce such passages from them as seem, directly or
indirectly, to our present purpose: —
" According to the will of the Father, and Jesus
" Christ our God." '
21. " There is one physician both fleshly and spi-
** ritual; made and. not made ; God incarnate; true
" life in death ; both cf Mary and of God : first pas-
'^ sible, then impassible ; even Jesus Christ our Lord."*
22. " Nothing is concealed from the Lord^ but even
" our secrets are nigh unto him." *
23. " Our
reason to think that they have suffered more by the hand of time
or interpolation than other writings of the same antiquity. Let this
be, however, as it may, these seven celebrated epistles are considered
as genuine, for any thing that appears to the contrary, by all the
learned Fathers of the church for the first 4 or 5 centuries ; bv those
very Fathers from whom we receive the holy scriptures themselves
as the word of God. And of those learned men, who have lived
since the Reformation, they have been considered as genuine by
some of the most celebrated in this department cf literature. In
this number are to be ranked the names of Fabricius — I. \'ossius —
Usher — Hammond — Brucker — Huetius Ittigius Pctavius
Grotius — Pearson — Bull — Cave — Wake — Cotelerius — Grabe
Dupin — Fleury — Tillemont — Bochart — Le Clerc — Nelson — Reeves
Leslie Hickcs Marshal Beveridge Chillingworth
Waterland Zanchius Budda;us — Bishop Berriman
Clarke — Mosheim — Lardner. — Jortin : — and, indeed, the great body
of the learned in every age have been fully of opinion, that the^c
epistles are the genuine work of the author to whom they are
ascribed. With what face then can Dr. Priestley say they are
generally given up by the learned : — The case is plain. — it does net
juit the Doctor's hypothesis to admit them. — But then — where u
truth, fidelity, and honour ? — It is by arts like these Vcltaire ex-
plodes even the bible itself.
For the authenticity cf these episdes of Ignatius — sec Bisho
Horsley's Tracts, p. 1 20 — Archbishop Wake's Apostolical Fa:hei-3
— Dr. Clarke's Reflections on .Amyntor — and Bishop Pearson's
Vindicias. See also Bishop Bull's De.^cnce ci' the Nicene Faith,
chap. 2. sect. 6. — Likewise Eusebius's Eccl. Hist, bock 3. chap.
36. — Consult also the Notes to Rett's Sermons, p. ^i — 34.
" Dr. Priestley is certainly in the right to reprobate these
*' Epistles if he can," says an unknown author ; " they subvert all
*' his theology and history,"
Biihop Hcrsley's Tracts, p. y.Q.
3 Ep. ad Ep. introd,
♦Ibid. sect. 7. ' Ibid. sect. 15,
512 AN APOLOGY FOR THE
23. " Our God, Jesus Christ, was, according to the
**. dispensation of God, conceived in the womb of
" Mary, of the seed of David, by the Holy Ghost." *,
24. " Now the virginity of Mary, and He who was
*^ born of her, was kept in secret from the prince of
" this world ; as was also the death of our Lord : three
" of the nnysterics the most spoken of throughout the
" world, yet done in secret by God." '
25. " Ignorance was taken away, the old kingdom
*' abolished, God appearing in the form of many and man
*' acting as God." *
26. " Jesus Christ, who was of the race of David
" according to the flesh, the son of man, and Son of
« Godr^
27. In archbishop Usher's edition of this Epistle we
have the following passage : — " But we have also a
" physician, the Lord our God, Jesus the Christ, be-
" fore ages the only- begotten Son and Word, but af-
" terwards man also of the virgin Mary -, for the Word
" was made flesh ; incorporeal in a body ; exempt from
*' sufferings in a suffering body; immortal in a mortal
*' body, life in corruption." This passage is similar to
one of those which we have already quoted from this
same epistle, yet it is only just to observe, that it is
omitted as spurious by other editors.
28. " Our God, Jesus Christ, being in the Father,
" doth so much the more appear." *
29. " Pray unto Christ for me." *
30. " Permit me to imitate the passion of Christ,
« my Goo." ^
31. " Ignatius — to the church of God the Father,
** and Giir Lord Jesus Christ — by the Holy Ghost." *
32. " I exhort you, that ye study to do all things in
*' divine concord ; your bishop presiding in the place
" of God j your presbyters in the place of the coun-
" cil
* Ibid. sect. 18. 7 Ibid. sect. 19. 'Ibid.
» Ibid. sect. 20. ' Ep, ad Rom. sect. 3. * Ibid, sect, 4.
3 Ibid. sect. 6. * Ep. ad Mag. Intiod.
DOCTRINE OF THE TRINITY. 513
" cll of the Apostles; and your deacons most dear
" to me, being entrusted with the ministry of Jesus
" Christ] who 'was ivitb the Father before all agesy
" and appkared in the end to us.'' *
33. " There is one God, who has manifested him-
" self by Jesus Christ his Son, who is his eternal IVordy
"^ not coming forth from silence, who in all things
** pleased him that sent him." *
34. " Study to be confirmed in the doctrine of our
" Lordj-and of his Apostles ; that so, whatsoever ye do,
" ye may prosper both in body and spirit ^ in faith and
" charity ; in the Sony and in ihe Faihery and in the
" Holy Spirit/' '
35. " Be subject to your bishop, and to one another,
*' as Jesus Christ to the Father, according to the flesh;
" and the Apostles both to Christy and to the Father,
" and to the Holy Ghost." »
;^6. '' Consider the times ; and expect him, who is
" above all time, etcrnaly invisibUy though /tjr our sakes
" 7?tade visible ; iynpalpabky and impassible, yet for us
*' subjected to sufferings ,- enduring all manner of ways
" for our salvation." *
37. " I wish you all happiness in our Gody Jesus
« Christ."*
38. I glorify Jesus Christ, the God who hath thus fil-
led you with wisdom. *
39. All these things (Jesus Christ) suffered for us
that we might be saved, and he did truly suffer, as also
he did truly raise up himself. '
40. After his resurrection he did eat and drink with
them, as he was flesh ; although as to his spirit he was
united to the Father. *
41. Ignatius was martyred, A. D. 107. There is
a conversation recorded which passed between him and
R r r Trajan,
5 Epistle to the Magneslans, Sect. 6. ^ Do. Sect. 8.
'Do. Sect. 13. 'Do. do.
» Epistle to Poiycarp, sect. 3. * Ibid. sect. 8.
* Epist. ad Smyr. sect. i. ■* Ibid. sect. 2. — * Ibid. sect. 3^
5H AN APOLOGY FOR THE
Trajan, which is strongly expressive of his belief of
our Saviour's divinity. Among other questions which
the Emperor put to this venerable Bishop, one was,
" Whether he carried Christ within him ?" He replied,
" I do ; for it is written, / will dwell in them and walk
" in ihem.'* See i Cor. 6. i6, and Levit. 16. 12.
The Emperor then ordered that he should be carried to
Rome, and there be devoured by wild beasts. Upon
hearing this sentence the venerable man cried > out with
joy, " I thank thee, O Lord, that thou hast vouchsafed
" to honour me with a perfect love towards thee, and
" hast made me to be put in iron bonds with thine
" apostle Paul."
42. The Relation of his martyrdom farther tells us,
that immediately before he was dehvered to the beasts,
" all the brethren at Rome kneeling down with him,
" he prayed to the Son of God in behalf of the churches."
43. This same pious Relation concludes with an ad-
dress to the Holy Trinity : — " Christ Jesus our Lord i
** by whom., and with whom, all glory and power, be to
" the Father, with the blessed Spirit, forever and ever.
*' Amen."
44. Polycarp' was a disciple of St. John, and by
him made bishop of Smyrna, A. D. 82. He was
burnt alive in the looth. year of his age, and in the year
of our Lord 166. His genuine writings are only one
Epistle to the Philippians. In this, however, he is not
silent concerning the dignity of his blessed Master : — •
« Wherefore,'*
• Irensus assures us, that " Polycarp always taught those things
** which he had learned from the Apostles, and which he delivered
" to the church, and which alone are true. All the churches
*' throughout Asia bear witness to this, as do the Successors of
*' Polycarp, in his seat, to this day ; who was a far more worthy,
** faithful, steady witness of the truth than Valentinus and Marcion,
*' and other false teachers."
I should observe here that there is some little difference of opinion
among the Learned concerning the precise year in which both
Ignatius and Polycarp were put to death ; but this circumstance
makes no diiFerence with respect to the subject now under consider-
ation.
DOCTRINE OF THE TRINITY. 515
?^ Wherefore," says this good man, '^ girding up the
" loins of your mind, serve the Lord with fear, and in
" truth J laying aside all empty and vain speech, and
" the error of many j believing in him that raised up
" our Lord Jesus Christ from the dead, and hath given
" him glory and a throne at his right hand j to whom
^' all things are made subject, both that are in heaven,
*^ and that are in earth ; whom every living creature ihcdl
" worship ; who shall come to be the judge of quick
" and dead."*
45. " Now the God and Father of our Lord Jesus
*' Christ i and he himself, who is our everlasting high-
" priest, the Son of God^ even Jesus Christy build you up.
" in faith and in truth" ^
46. There is an excellent fragment of Polycarp, pre-
served by Victor Capuanus, and cited by Feuardendus,
in his notes on the third book of Iren^eus, where he
gives a good account of the design each of the Evan-
gelists had in writing his gospel i in the course of which
he advances some things extremely favourable to our
present enquiry : — " Matthew," says this holy Mar-
tyr, " writing to the Hebrews, has inserted die g^ne-
" alogy of Christ, that he might shew Christ to be
" descended of that race, from whence all the prophets
" had foretold he was to be born. But John, who was
" fixed at Ephesus, where the law was not known by
" the Gentiles, began his gospel with the cause of our
" redemption ; which cause was manifest from thisj
" that God willed his Son to be incarnate for our sal-
** vation. But Luke begins witli the priesthood of
" Zacharias, that, by the miracle of his Son's nadvity,
*' and the office of so great a preacher, he might make
*' known the divinity of Christ. And Mark, there-
" fore, sets forth some ancient passages of prophetic
" mystery, agreeing to the coming of Christ, that his
R r r 3 " preaching
* Epist. ad Philip, sect. 2.
* Ibid. sect. 12,
S^S AN APOLOGY FOR THE
" preaching might not seem a novelty, but be conform-
" able to what had been anciently delivered." '
47. In the circular Epistle of the church of Smyrna
concerning the martyrdom of this holy man, we have
the following testimonies to the truths now under con-
sideration : — " Eighty and six years have I now served
*' Chrisfy and he has never done me the least v/rong :
" how then can I blaspheme my King and my Saviour ?*
48. When he was at the stake he made a prayer to
almighty God, which he finished in these words : " For
** this, and for all things else, I praise thee, I bless
" thee, I glorify thee, by the eternal and heavenly High
" Priest, Jesus Christ, thy beloved Son ; zvifh zvhom
" to ihee and the Holy Ghost, be glory both now, and
" to all succeeding; a2-es. Amen." ^
49. " The Governour hindered the Christians from
" having the body of the Martyr, lest," says he,
*' forsaking him that was crucified^ they should begin tf
'^ zvorship this Polycarp. And this was said at the sug-
" gestion and instance of the Jews, who also watched
" us," say the authors of this relation, " that we
*^ should not take him out of the fire : not consider-
'' ing," say they, " that neither is it possible for us
*^ ever tb-^ forsake Christ, nor worship any other besides
" him. I^or hivi, indeed, as being the Son of God, we
*' do adore: but for the Martyrs, we worthily love
*' them, as the disciples and followers of our Lord,
•** and upon the account of their exceeding great affec-
** tion towards their Master and their King." *
50. " God who is able to bring all of us by his
" grace and help to his eternal kingdom, through his
*' only- begot ten Son Jesus Christ ; to zvhom be glory,
*' and honour^ and fozver, and majesty, forever and ever.
" Amen."*
51. " But c/^r Saviour Christ rcigmng forever more :
" to
'Lib. 3. c. 3.— 8 Martyrdom of Polycarp, sect. 9.
? Do. sect. 14. * Do. sect. 17. * Ibid. sect. 20.]
DOCTRINE OF THE TRINITY. 517
*' to him he honour ^ glory., majesty^ and an eternal ihron^^
" from generation to generation. Amen." *
52. '* Jesus Christ ; iJuiih zi'hovj, glory be to God ihs
" Father^ and the Holy Spirit, for the salvation of his
" chosen saints." *
53. " That Jesus Christ our Lord may also gather
" me together with his elect : to whom iz-itb the Fa-
" ther, and the Holy Ghosty he glory forever and ever,
" Amen." »
These seven witnesses all lived in the first centmy,
which is usually called the Apc-'Stolic age. The five
first, namely, Barnabas, Hermas, Clement, Ignatius,
and Polycarp, most of whom sealed the truth wirh their
blood, had every possible opportunity of being ac-
quainted with the great truths of the gospel. The
believers, who wrote the two relations concerning the
martyrdoms of Ignatius and Polycarp, seem likewise
to have been so favourably circumstanced that they
could not be ignorant of the doctrines and practices of
the first age. All these opinions, therefore, delivered
by these seven witnesses, will bid fair for being the
true ones, and conformable to those of the Apor.tles,
by whom they had been instructed, and from whom they
had received them.
Such is the evidence which arises to the Divinity of
our blessed Saviour from the immediate successors of
the Apostles. *
PART
3 Ibid. sect. 21. ♦Ibid. sect. 22.
' Ibid. Advert, to the Relation. — Tiiis doxolcgy prcbably be-
longs to the Jatter end of the second, or beginning ol" the third
century : but, as it is annexed to this Relation, 1 have introduced it
here.
* The celebrated Brucker says, v;hcn speaking of these Ap05-
tolical fathers, " 7'he object of their most praise-worthy endeavour6
•' was, tc follow the example of their masters, and to exhibit the
" truths of the go.'^pcl in such plainness of instruction, that even
" the weak and children might be led to a kncwledgc ol them ;
" thinking that they had then sufliciently discharged the office ot
♦' teacher, when wi'.hout the artificial aids of human erudition, or
** any mixture of philosophical conceits, they had boldly and openly,
$1? AN APOLOGY FOR THE
PART SEVENTH,
SECTION III.
The opinions of the CHRISTIAN FATHERS, who lived in the first part ti
the second century, concerning the PERSON of CHRIST, and the
doctrine of the TRINITY.
WE will now pass on to those Authors who lived
in the second age. '.
54. QuADRATus was bishop of Athens. He pre-
sented an Apology to the emperor Adrian about the
year of our Lord 125. The Apology itself is lost:
but Eusebius declares it was in the hands of many of the
brethren^
" in their speeches and writings, held forth to the consideration of
" all men, even the most illiterate, the Author of all salvation,
" and the means by which the possession of it was to be secured.
** Of this we have a singular and shining instance in the genuine
" epistles now extant of Clemens Romanus, Ignatius, and Polycarp,
" who were disciples of the Apostles, and who, combining the
** simplicity of evangelic doctrine, with the sublimity of divine
*' truth, have displayed them in a stile worthy of men distinguished
*' by the name of Apostolic." Hist. Crit. Phil. v. 3. p. 270.
Dr. Jortin writes, " If the opinion of Christ's divinity had not
** prevailed commonly among the Christians of the first and second
"" centuries, how came it to pass, that Adrian is said to have design-
" ed to deify Jesus Christ, or that Severus Alexander intended it ?"
Remarks on Eccl. Hist. vol. 2. p. 90.
f ' " I allow,." says Dr. Priestley himself, " all that Bishop Bull
** and Mr. Burgh ascribe to the Fathers of the second and third
** century ; I allow that they held the doctrine of the divinity of
*•■ the Son, at least ; but it v/as in a quaUfied sense, and by no means
" the same that was maintained after the council of Nice." De-
fence of Unit, for 1787, p. 139.
Whether the Fathers of the first century also held not the doctrine
of Christ's divinity, the Reader will judge from the quotations we
have just produced out of their writings : and whether the Fathers\»
of the second and third ages maintained it in any other sense than^
was received at and after the council of Nice, the following extracts
from their works, and the works of other Authors who have spoken
or written upon the subject, will plainly shew.
DOCTRINE OF THE TRINITY. 519
brethren in his time; that he himself was possessed of
it ; and that it contained clear evidences of the author's
understanding, and of his truly apostolical faith and
sound doctrine. * St. Jerome also calls the Apology of
this pious bishop a very useful book, and says it was
full of reason and faith, and becoming the apostolical
doctrine. *
55. Aristides was a philosopher of Athens, and
became a convert to Christianity in the beginning of
the second century. He was a very eloquent man, and
presented an Apology to the emperor Adrian in favour
of the Christians about the same time with Qnadratus.
Eusebius says he was a faithful man. * And St. Jerome
observes, that he was an eloquent philosopher, and a
disciple of Christ. * Petavius relates also, that it was
reported of him in the Martyrologies, how he very
clearly and fully discoursed in the presence of the
Emperor, that Jesus Christ was God. '
56. Eusebius informs us, that there were in all fifteen
bishops, who presided over the church at Jerusalem,
from the times of the Apostles till the siege of that
city under Adrian, about the year of our Lord 136.
All these bishops were Hebrews by birth, had sincerely
embraced the faith of Christ, and were thought worthy
of the episcopal office, by those who were competent
to judge. * And as all the other bishops in the Chris-
tian world were in communion with those of Jerusalem,
it will follow, that they also were looked upon as or-
thodox in the faith : for it is well known by those who
are at all acquainted widi the history of those times,
that whenever any of the bishops declined from what
was deemed the path of truth on any of the great lead-
ing doctrines of Christianity; of which the divinity of
Christ
^ Eus. Ec. Hist, book 4. ch. 3.
'^Cat. Ec. Script, in Quadrate.
* Eus. Ec. Hist. b. 4. ch. 3.
* Cat. Ec. Script, in Quadrate.
3 Jmpres. ad Tom. 2. Dogm. Theolog.
* Euseb. Eccl. Hist. lib. 4. cap. 5.
5to AN APOLOGY FOR THE
Christ was always esteemed one, they were constantly
excluded from commtinion by all the rest of the ortho-
dox behevers. Eusebius, therefore, speaking with so
much approbation of these first fifteen bishops of Jeru-
salem, renders it extremely probable, that they were
all considered at that time as maintaining the commonly
received principles of Christianity. *
57. MiLTiADEs was a m,an of considerable note to-
wards the middle of this second age, and is spoken of
by Eusebius as a defender of the doctrines which we
usually call orthodox. "
58. Hegesippus, '' the ecclesiastical historian, lived
before,
5 See Stillingfleet on the Trinity, p. 17. Mosheim tells us that
the term Nazarene was originally given to all Christians, and that it
was afterwards appropriated to those Christians of Jerusalem, who
considered the observaijce of the Mosaical rites as necessary to sal-
vation. These were distinct from the Ebionites, and not placed by
the ancient Christians in the heretical register, while the latter were
considered as a sect, whose tenets were destructive of the funda-
mental principles of the Christian religion. But, after the second
destruction of Jerusalem by Adrian, ihey deserted the ordinary
assemblies of Christians, and were then reckoned to be a distinct
sect, but yet were treated by other Christians with great gentleness,
as agreeing in the main doctrines of Christianity.
Eusebius tells us expressly, that the Ebionites believed Christ to
be only a common man, born of Joseph and Mary. But there were
ethers called by the same name that observed the ceremonies of the
Mosaical law, and yet, avoiding their absurd notions, believed the
pre-cxistence of Christ, and that he was God, the Word and Wis-
dom of the Father.
Sulpitius Severus a good historian of the fourth century attests •
the same thing. He tells us that the emperor Adrian placed a
guard to keep the Jews cut of Jerusalem, which was of service to
the Christian faith : for they almost all, together with the observ-
ance of the law, believed Christ to be Gcd.*
St. Augustin also testi.^.es the same thing. He distinguishes the
Nazarenes from the Ccrintliians and Ebionites, and tells us the latter
held that Christ was only a man : but the former, though they ob-
served the precepts of the law, yet confessed that Christ was the
Son of Gcd f
« Eccl. Hist. 1. 5. c. 28.
' See a defence of Hegesippus's orthodoxy in Bishop Horsley's
Tracts, p. 169.
* Sac. Ilirt. lib. 2. cap. 45 + Lib. dc Haeres. c. 8, g, 10.
DOCTRINE OF THE TRINITY. |2i
before, or near the time of Justin Martyr. He came
to Rome about the year 157, while Anicetus was bishop
there, and continued in that capital till the year 185,
in friendship and communion with the said Anicetus,
with Soter and Eleurherus, his two successors in office.
Now it is certain, that these three Roman bishops were
orthodox respi:cting the divinity of Christ, because they
were held in high esteem with Irenseus, bishop of Lyons,
who, we know, believed that doctrine, and considered all
those who rejected it in the light of heretics. It will
follow, therefore, from these premises, according to the
spirit and practice of those times, that Hegesippus must
have been sound in the faith.
Here then d.refive other witnesses, or, to speak more
exactly, here are four eminent Individuals, and a series
of fifteen bishops in the most ancient church in the
world, who all seem to have been orthodox in the faith,
on the great doctrines now in question, and who all
lived before the time that Justin Martyr came forward
as a defender of the Christian faith. These, together
with the seven former, who ])receded them, make the
number of witnesses in favour of orthodoxy in the
prime of antiquity exactly twelve : witnesses suffici-
ently numerous and circumstantial to determine what
were then deemed the genuine doctrines ol Christianity.
S s
5*;^ AN APOLOGY FOR THE
Part seventh.
SECTION IV.
The opinion of JlISTiN MARTYR concerning the PERSON of CHRIST,
with a vindication of him from the charge of innovation.
i»w(WWfiar«OJ^8;)»W«aw»—
WE are how come to the time of Justin Martyr.
It is necessary we should pause a little, and at-
tempt to vindicate his character from the aspersions of
the Socinians. For Dn Priestley asserts, that the doc-
trines of the Trinity and divinity of Christ were never
known and received in the Christian church till intro~
duced by him from the Platonic school. * On the con-
trary I affirm, with all possible confidence, that the
pre-existence and divinity of Christ were clearly
preached by our Saviour himself — by St. Peter — St.
Paul — and St. John. ' Nay, what is more, I solemnly
affirm, that Philo, the learned Jew, who lived in the
time of our Saviour and his Apostles, was a believer in
both these doctrines. *
Moreover, most of the foregoing testimonies, to the
pre-existence and divinity of Christ, extracted from the
writings of the Ancients, whether Christians or Hea-
thens, are prior to the time of Justin Martyr. The
reader then will judge what dependance can be placed
on the declarations of Dr. Priestley as a writer upon
these great subjects. His History of Corruptions
abounds with such unfounded assertions. With the
utmost
' " We find nothing like divinity ascribed to Christ before Justin
** Martyr." History of Corruptions vol. i. p. 32.
» It is not necessary to repeat here the proofs of this assertion.
Let the Reader consult the whole of the second part of this
Apology.
* See Fart. 5. sect. 2.
DOCTRINE OF THE TRINITY. 525
utmost confidence we appeal to all antiquity, whether
Jewish, Heathen, or Christian, for the truth of the
doctrines we espouse. All antiquity avows the fact,
that such doctrines were taught. And these facts are
so plain, clear, and stubborn, that all the sophistry of the
most dexterous Polemics cannot overturn them. It
cannot be. The doctrine of Christ's divinity rests
upon the most undoubted historical evidence. The
bible is full of it. Christian, Heathen, and Jewish
antiquity is full of it. And, in my opinion, the Deists
themselves act a more consistent part, in rejecting the
whole bible as a fable, than the Socinians do, who pre-
tend to embrace revelation, and yet cashier some of its
most important and distinguishing doctrines. How
much more according to truth than Dr. Priestley's, is
the declaration of Julian the Apostate, who acknow-
ledges that St. John did teach that Jesus Christ was
God :— " Therefore" says he, " neither Paul, nor
" Matthew, nor Luke, nor Mark, attempted to say,
" that Jesus was God, but the good natured John,
" who perceived that now (at the time of writing his
" gospel) a great multitude, in many of the Grecian
" and Italian cities, were carried away with this disease.
*' — He first dared to speak it." * — What this learned
Emperor says of Paul, Matthew, Mark, and Luke, is
not strictly true. For though the three Evangelists
in question do not so fully teach the doctrine of Christ's
divinity as St. John ; yet they ^o teach it in a language
sufficiently clear and intelligible to candid Readers.
Paul, however, is much fuller upon the subject than
any one of the three. And St. John, even in the
opinion of this implacable enemy of Christianity, did
teach the doctrine. Importarit concession! For if St.
John taught it, surely Justin Martyr was not the in-
ventor of it. We insist upon it, however, that St,
Paul, in particular, taught the doctrine in question
twenty or thirty years before St. John wrote his gos-
S s s 2 peU
* Julian apad Cyril, 1, ip.
524 AN APOLOGY FOR THE
pel. But as this subject has aheady undergone a dis-
cussion in the former part of this vvoik, it v/ill not be
necessary to return to it again, but only to refer the
reader to what has been there advanced. Several
other arguments, indeed, present themselves to our con-
sideration, v^'hich have not yet been attended to, where-
by it is demonstrably proved, that the divinity of our
blessed Saviour had been generally received among
Christians, long before Justin Martyr wrote his Apology,
or the Dialogue with Trypho, the learned Jew. Some
of these aro-uments I will now submit to the considera-
tion of the candid reader, and appeal to his judgment
for the validity of them. If one or more of them
shall fail, perhaps another of them may recommend it-
self as being entirely satisfactory. Tome they are all
of some weight. And if any one of them is conclu-
sive the point in debate is gained.
I. Justin Martyr presented his first Apology to the
emperor Antoninus Pius about the year of our Lord
140. The internal marks of its being agreeable to the
principles then commonly received amiong Christians
are incontestible. He lays before the Emperor the
doctrines of Christianity without disguise, and appeals
to him for the propriety of them. He expressly says
they believed the Trinity and the incarnation of the
Son of Gcd. And all this he does, without giving the
least intimation, that his sentiments upon these sub-
jects were novel, and peculiar to himself He evi-
dently, all the way through, defends them as the com-
mon and well known principles of believers. — More-
over, he lived in the metropolis of the Roman
empire during the time the bishops Telesphorus, Hy-
ginuSj Pius, and Anicetus presided over the church
there; the first and last of whom suffered martyrdom
in defence of the truth. He was in communion with
each of these bishops in their course, drew his pen
more than onte in defence of their righteous cause,
and stopped the torrent of persecution which raged
against
DOCTRINE OF THE TRINITY. 525
against them. Nay, what Is more, during his abode
at Rome he lived in communion with the venerable
Polycarp, the disciple of St. Jolin, and bishop of
Smyrna, who came thither about the year 158, to
consult with Anicctus concerning the time of celebrat-
ing Easter. He was also in communion vvith He-
gesippus, who came to Rome nearly at the same pe-
riod, and continued there till the day of his deatli.
Whether they were intimately acquainted or net, his-
tory does not say, though it is exceedingly probable
they were, as they are known to have been country-
men, and both in comm.union vvith the same bishop.
1. Another argument, arising from internal evidence,
may be this : Justin, in the Dialogue between him-
self and Trypho the Jew, proposcth two questions :
The first is, Whether Jesus Christ is the promised
Messiah ? This question he saith he can maintain a-
gainst Trypho, though he should not acknowledge the
Messiah to be any more than a m.ere man. The
second question comprehends more than one head : for
it goes to enquire whether the Messiah had a beino- be-
fore his incarnation ? Whether he was God 'i And whe-
ther he Was born of a Virgin ? Ail these he declares
were the true doctrines of the ancient Jewish prophets,
and of Jesus Christ himself He advanccth all these
things, as being well known and generally received
among Christians. Pie quotes multitudes of passages
out of the Old Testament in favour of these doctrines,
and carefully endeavours to confute the different solu-
tions, which the Jewish Rabbins made use of to evade
the force of his arguments. This renders it certain that
the proofs wliich were drawn from the books of the
Old Testament were by no means new to the Jews,
but that they had often been urged by the Christians,
and as frequently answered by the Jews. This was
particularly the case with that remarkable passao-e in
the first chapter of Genesis, v/here the Almighty is
introduced as savin?, Let iis viaks Vihiv. hi our imj(re.
Tiie
526 AN APOLOGY FOR THE
The Christians long before the tinnc of Justin urged
these words as a proof of the Trinity. And even the
learned Philo acknowledged, that the expressions im-
plied the taking in of others as fellow workmen. But
some of his countrymen gave one interpretation, and
some another. Some said, God spake to his Angels.
Some, that he spake in the plural because of his majesty,
Others, that he spake to the elements. All these in-
\'entions of the Jews Justin takes notice of, and rejects
them as improper and unnatural. If, therefore, he
was the first inventor of the doctrine of the Trinity,
and the other doctrines therewith connected, why doth
he take notice of and reject with scorn all those silly
evasions made use of by the Jewish Rabbins ? It ajv
pears, then, that the Christians, before his time,
did believe the doctrine of the Trinity, because the
Jews, during his own age, made so many different an^
swers to the difficulty in qusestion.
J. Another internal argument m proof that Justin
was not the inventor of the doctrine of the Trinity,
l>ut that it had prevailed among Christians before his
time, ariscth from the manner in which he speaks of
those among them, v;ho rejected the divinky of our
blessed Saviour, and believed him to be born of Joseph
and Mary. ** There are some among us," says he,
" who confess that he is Christ, but affirm him to be
*•' man born of men ; with whom I do J50t agree ; nor
"•^ ^could it be said by most of those who are of my
'* sentiments ; for we have been commanded by Christ
*' himself, not to believe the injunctions of men, but
** to believe those things which were preached by the
" blessed Prophets, and taught by Christ himself/*
From hence it appears, that though there were some
in the days of Justin who believed Christ to be a mere
man, yet the great body of the Christians, who gave
heed to the holy Prophets and our blessed Saviour,
were
DOCTRINE OF THE TRINITY. 527
were of a different opinion, and believed as Justin did
concerning him. *
4. Another internal argument will arise from the
conduct of Justin in his Dialogue with Trypho, where
he represents the Christians of his own ao;e as beins
endowed with the gifts of miracles, and the power of
ejecting devils in the name of our blessed Saviour, as
of the true God. * Now we do not read, that either
the Ebionites, or Cerinthians, those ancient heretics,
ever had, or ever pretended to be favoured with, this
supernatural power. And it is very remarkable, that
IrensEus makes this a distinguishing mark between the
catholic church and all the assemblies of heretics. *
5. Another argument for the divinity of Christ
ariseth from the conduct of Trypho the Jew, and ad-
versary of Justin, who frequently objects to the Chris-
tians, that they worshipped Jesus Christ as God ; while
Justin undertakes to justify their conduct in so doing j
a sufficient proof that Justin was not th.e inventor of
the doctrine.
6. Another argument of the same kind, arises from
this consideration, that neither Trypho the Jew, nor
Rabbi Jochanan, objected the novelty of the doctrine
of the Trinity, which they undoubtedly would have
done, had it been lately invented ; but both proceed
upon the principle, that the doctrine was commonly
received by the Christian church.
7. Another
' It is remarkable, that Faustus Socinus is compelled to acknow-
ledge, both in contradiction to himself. Dr. Priestley, and all our
other Ebionites, " That from the infancy of the church, there had
** been very many pious, learned men, martyrs too, who had era-
** braced this grievous error, namely, that Jesus Christ is that one
*' God, who created all things, or certainly begotten of his proper
*' substance." Epist. 3d. to Radecius.
This concession is giving up the point. For if there were very
many from the infancy of the church, who espoused these doctrintb,
and some who even died martyrs, how can the Socinians say, that
Justin Martyr, who lived about the middle of the second century,
was the inventor of them ?
'♦Dial, with Tryph, p. 311. ' Lib. 4. c. 45.
S^S AN APOLOGY FOR THE
7. Another argument will arise from the assertion of
Irensus in the second and third sections of the first
book of his learned Work. For he saith, that the
common faith of the churches, all the world over, was
that of the Trinity and the divinity of Jesus Christ.
Dr. Priestley says these doctrines were never heard of
till Justin wrote in defence of them. Now we know
Justin published his Dialogue with Trypho the Jew in
defence of these doctrines about the year 140. Irenceus
v/rote the above declaration about 1 70 ; that is, thirty
years after Justin's Dialogue was published. It fol-
lows, therefore, that Justin must have converted all the
world to his own way of thinking, and to an erroneous,
blasphemous, and idolatrous way of worship, in the
course of thirty years ! Credat Judseus Apella ! What
absurdities will not men, sensible, learned, and worthy
men embrace in defence of a system ! Alas for poor
human nature 1 Arguments the most weak and incon-
clusive shall be as cogent as demonstrations j and de-
monstrations themselves shall appear utterly fallacious.
Such is the power of prejudice ! I pretend not to be
more exempt than my fellow creatures. Let sober men
judge between us !
8. Another argument in proof that Justin was not
the first broacher of the doctrine concerning the Holy
Trinity arises from the history of Rabbi Jochanan.
He lived at Babylon, and was the chief of the Jewish
svnagogue there, while Justin lived and taught in
Greece and Rome. Now this Rabbi takes much pains
to instruct the Jews in Babylon how to answer the
Christians, who proved a plurality of persons in the
Divine Nature from the books of the Old Testament.
Babylon was at a vast distance from Rome. The
Komans were almost always at war with the people of
those countries in the period of which we speak. It
is not, therefore, in the least probable that Rabbi
Jochanan should know any thing of the new and un-
heard of principles taught by Jusdn, at such a distance,
and
DOCTRINE OF THE TRINITY. 529
and under such circumstances. It is more likely, that
tlie. very name of Justin had never reached his ears,
much less that he was acquainted with his religious
principles, and thought it necessary to arm his brethrert
of the synagogue against them. Be these things as
tliey may, it is certain tliis celebrated Rabbi undertook,
to confute the arguments which the Christians brought
from those passages in the Old Testament, that seem at
least to imply a plurality in the Godhead. He particu-
larly considers the proofs which Christians even then
drew from — Let us make man — Come and let us go doivn
— If'ljat nation is so great zvho hath Gods so nigh— I be-
held all the thrones tvere cast down aitd the Ancient of
days did sit — Eewdre of him^ for my name is in him.
How could he answer arguments which never had any
existence ? It is evident, therefore, that the Christians
in and about Babylon believed the doctrine of a Tri-
nity at that time. And from thence it will follow, with
a degree of probability amounting almost to certainty,
that Justin Martyr v/as not the original author of that
doctrine.
9. An argument, similaf to tlhis of Dr. Priestley,
was, even so early as the latter end of the second, or
beginning of the third century, urged by the here-
tics against the doctrines of the Trinity and divinity
of Christ: only it happens, unfortunately, that Dr.
Priestley contradicts, in some degree, the asseruons of
iiis ancient brethren. For he says, these doctrines were
unknown in the Christian church till invented by Justin.
Now Justin was martyred about the year 163. These
ancient heretics say, that the doctrines in question
were unknown till the time of Victor, bishop of Rome,
who died in the year 201. — But, to pass over the con-
tradictions of these ancient and modern Socinians, let
us attend to the an^uer that was given them at that
time by some unknown defender of the divinity of
Christ. Seme say it was Caius, and others ascribe it
to Origen. Who the person was is of no great consc-
T t t quenc<f
530 AN APOLOGY FOR THE
quence in the present argument. His words are taken
from a discourse he had written against the heresy of
Artemo, who, like Dr. Priestley, believed that Jesus
Christ was no more than a mere man. That the true
apostolical doctrine of the simple humanity of Christ
was preserved till Victor's days, but that it was cor-
rupted from that time, " may possibly be somewhat
' probable," says this author, " if what they assert
^ had not, first, been confuted by the holy scriptures j
' and, secondly) by the writings of those Christians
' who were more ancient than Victor, such as Justin,
^ Miitiades, Tatian, and Clement, and of many others;
' in all whose books the divinity of Christ is main-
' tained. For who can be ignorant of the writings
' of Irensus, Melito, and the rest^ who have
' taught, that Jesus Christ was God and man at the
^ same time ? The psalms also and hymns of the
* brethren, written since the beginning by the faithful,
^ do set forth the praises of Christ, the Word of
' God, ascribing divinity to him. " So that since the
^ doctrine of the church has been preached for so many
^ years, how can they say, that till Victor's time the
' whole church was of their opinion ? Are they not
' ashamed to invent this calumny against Victor, who
' knew very v;ell, that Theodotus the currier, who was
^ the first author of the sect of those that deny the
' divinity of Christ, was turned out of the church by
' Victor himself? For if this bishop had been of the
' same mind with Theodotus, how comes it to pass
' that he excommunicated him upon the account of his
' doctrine ?" '
These arguments may be sufHcient to shew, that,
from
* " The worship, hymns, and doxologies addressed to the three
" persons, as old as Christianity itself, and as unanimously and con-
" stantly adhered to, are all so many proofs of the truth of what
•* we assert, that the blessed Three, Father, Son, and Holy Ghost,
" were the God of the primitive Christians."
Fiddes's Theo. Spec. vol. i. p. 393.
' See Stillingfleet on the Trinity, p. 52.
DOCTRINE OF THE TRINITY. S3»
from what quarter soever the doctrines of Christ's di-
vinity and the holy Trinity might spring, Justin Mar-
tyr was not the author and inventor of them. — We will
now proceed to examine what those doctrines really
were which he embraced and taught to mankind.
59. Justin Martyr is one of the most eminent
Christians and scholars in this period. Fie was born,
A. D. loj, and beheaded at Rome, A. D. 167. His
sentiments upon the subjects in question are well
known. He is considered as one of the chief champi-
ons of the orthodox faith. We will produce a few
passages from his valuable writings : — "God," says he,
" the Father of righteousness, and purity, and eveiy
" virtue; him ^W /f?/^ only-begotten Son, together
" with the Spirit, who spake by the Prophets, ive
" worship and adore.'"
60. " The master who instructed us in this kind of
" worship, and who was born for this purpose, and
*' crucified under Pontius Pilate, is Jesus Christ,
" whom we know to be the Son of the true Gody and
" therefore hold him the second in order, and the pro-
^* PHETic Spirit the third., and we have good reason
" for worshipping in this subordination, as I shall shew
" hereafter. For here they look upon it as a down-
" right madness, to assign to a crucified man the next
*' place to the immutable, eternal God, Parent of all
" things, being entirely in the dark as to the mystery
" of this order." »
61. " We deliver the truth; and nothing but the
" truth, and that Jesus Christ alo^'E is properly the
" Son of God, as being the Logos, and First-begot-
" ten, and Power of God, and by his counsel was
" made man." *
62. " Lest any one should object, that we can shew
" no reason why our Christ should not be looked upon
T t t 2 '^ as
' First Apology, sect. 6.
« Ibid. sect. 16.
* Ibid. sect. xi.
532 AN APOLOGY FOR THE
" as a mere man, I shall enter upon the proof of his
6^. " They who affirm the Son to be the Father,
" are guilty of not knowing the Father, and likewise
" of being ignorant, that the Father of the universe
" has a Son, who being the Locos, and First-begot-
" TEN of Gody is also God." ^
64. " Next after the unbegotten and ineffable Gop,
*' we ADORE and love him who is the Word of God;
*' because that for our sakes he became man, and was
*' made partaker of our sufferings, that he might heal
<' us." t
(>y He speaks of the Son's generation in these words:
-—" In what has been said already, I have briefly
*' shewn, that the power, which the word of the pro-
*' phet calls Goo and Angel is not a name only, as
" the light of the sun, but numerically another. I said
" this POWER was begotten of the Father, by his
« power, and counsel, and will, but not by way of ab-
'.' scission, as though the Father's essence was divided ;
,'* or such as all other things, which being divided, or
*' cut, are not the same as before. And I exemplified
" in those things which we see set on fire by another,
" that other not being diminished thereby, but being
f^ able to set on fire many more, itself remaining the
" same."'
66. " I can shew, that he (Christ) even pre-existe.d
** the Son of the Creator of all things, being God,
<* and was born man through a virgin."*
67. " In the beginning, before all creatures, God
** legat a certain Rational Power out of himself,
*' which is also called by the Holy Ghost the Glory
" of the Lord, and sometimes Son, and someumes
" Wisdom
* Ibid. sect. 37.
* Ibid. sect. 83.
♦ Apol. I. prope iinem.
'Dial, with Trypho, p. 358.
• Ibid. p. 267.
DOCTRINE OF THE TRINITY. 533
" Wisdom, and sometimes Angel, and sometimes
" God, and sometimes Lord and Logos." ^
68. " That ye might also know God, who came
" forth from above, and became man among men, ajid
" who is again to return, when they who pierced hin;
" shall see and bewail him.-' '
69. " He, the Almighty, the Greatoh. of all
" things, the invisible God, he hath planted among
" men, and engraved in their hearts, the heavenly
" truth, the Word hojy and incomprehensible ; noz
^' sending, as any one would conjecture, a servant, an
** angel, a prince, an earthly potentate, or one to whom
" he had entrusted tne administration of heavenly
" things ; but the Artificer and Maker of all things,
** by v.hom he formed the heaver.s, and shut in ri.^ sea
*' in irs proper bounds ; whose mysteries all the ele-
** ments faithfully observe, from whom the sun has
" received his charge to measure out the day, v^honn
" the moon obeys, wh'^n he commands her to shine in
^^ the niglit, and the stars wliich follow the course of
" the rnoon ; by whom all thiqgs are ordered and
" bounded, to v/hom all thi.ngs arc subject, the heavens,
" the sea, and all that in them is ; the fire, the water
" the abyss, what is in the heights, and depths, and be-
" twixt them : him he hach sent to them. For what
" end ? As a man would thjnk, to tyrannize over them ;
" to awe and terrjfy them i' No j he sent him as akinr^
^' sends a king his son, in clernency and meekness. He
" sent him as a God. He sent him to men. He sent
** him to save; to persuade, not to compel by vio-
" lencc : for violence is not in God."*
Besides all these, and a vast number of similar de-
clarations, dispersed through this great man's v^ritings,
it is most evident that the divinity of Clirisr, and the
other capital doctrines that are connected therewith,
were the commonly received principles of tl.e cliurch
at
•P. 284. ' P. 288.
• Epist. to Diognetus.
534- AN APOLOGY FOR THE
at that time. For neither in his Apologies, nor yet la
his Dialogue with Trypho the Jew, does he deliver the
principles therein laid down as his own private senti-
ments, but as the avowed sentiments of the great body
of believers. And for the truth of them he appeals to
the Emperors, to the Jews, and to all the world. His
vindication is not so much the vindication of himself
and his own opinions, as the vindication of Christ, of
all his followers, and of the great, leading, an4 funda-
mental truths of his religion.
PART SEVENTH.
SECTION V.
The opinions of the CHRISTIAN FATHERS, who lived in the latter parS
of the second century, concerning the PERSON of CHRIST, and the
doctrine of the TRINITY-
70. /TT^ATIAN was a man of eminent learning*
J^ After his conversion to Christianity he be-
came a scholar of Justin Martyr, and consequendy must
have lived about the middle of the second century.
And whatever other opinions he might entertain, it is
certain he held the doctrine of our Saviour's pre-ex-
istence and divinity : for he saith, that " he was born
<* by communication, not by abscission. For that
" which is cut off," says he, " is separated from the
" first i but that which hath something in participation,
*' taking its part of the ceconomy, makes not him in-
'^ digent from whom he received it. As many fires
" are lighted by one firebrand, and the light of the
*' first brand is no: diminished by giving light to those
" many; so the Word proceeding from the power of
" the Father, hath not made the Father that begat
*' him without Word or Reason." *
71. Alexander,
' Tatlan's Orat. cont. Grascos, p. 145.
DOCTRINE OF THE TRINITY. 535
71. Alexander, the fifth of the seven sons of a
certain Christian named Felicitas, who with their mother
suffered martyrdom at Rome about the year 150, said
to the Judge, " I am a servant of Jesus Christ. Him
" I confess with my mouth, in him I believe with my
" heart, and him I incessantly adore." '
72. EpiPodius, who with another Alejtander suffer-
ed martyrdom at Lyons about the year 178, said to the
Judge upon that solemn occasion :— " You do not
** know that our eternal Lord Jesus Christ, whom you
" say was crucified, rose again from the dead, who by
*' an inefTlible mystery being both God and man, hath
" marked out for his servants the road to eternal life,
" and leads them to heavenly kingdoms." '
73. Again :— Having his mouth running with blood,
in consequence of the blows given him by order of the
Judge, the same Epipodius broke out into this exclama-
tion : — ** I confess Christ to be God with the Fa-
*' ther and the Holy Ghost, and it is but just I
" should lay down my life for him, v.'ho is both my
*' Creator and Redeemer." *
74. Melito was a very learned and laborious man.
He was made bishop of Sardis about the year 160.
All his works are lost, except one short epistle, and
some fragments. From these fragments, however, it
fully appears what sentiments he entertained concerning
our blessed Saviour : — " There is no necessity," says
lie, '' to prove the real and true human nature of
" Christ's soul and body, from his actions after his
" baptism. For what was done after his baptism,
" especially his miracles, did manifest and confirm to
*^ the world, the deity of Christ veiled in the flcsii.
*' The same person being perfect God, and perfect
" marty confirmed to us both these natures; his God-
" head by the miracles he wrought in the three year?
*^ after his baptism, and his r.ianhood in the thirty years
*' before
' Ruinait's Acta Sincera Mart. p. 22.
» Ibid. p. 64.
* Ihid. p. 65.
536 AN APOLOGY FOR THE
" before ir, in which the imperfection of the flesh con-
*' coaled the tokens of his Godhead, although he was
*^ TRUE God eternally."^
75. Again: — " We are not the worshippers of
" stones void of sense, but of the only God, who is
" before all, and over all, and of his Christ, who is
*' /fN/y God /je/ore all ages." *
76. Theophilus, being a studious,- inquisitive man,
became con^'-qnced of the truth of Christianity, and was
made bishop of Antioch about the year of our Lord
168. We have nothing of his remaining, except his
books to Autolycus. But from these it is plain he
fully acknovvlcuged the doctrines which we now usually
call orthodox : — " By the Son of God," says he^
" we must by all means understand the Word, al-
" ways existinfy in the mind of God."
77. Again :-*-'* The three days before the creation
" of the sun and moon -were types of the Trinity,
" of God, his Word, and his Wisdom/*
78. Again •.-^*' The Word was God, and sprung
*' from God."
79. Again : — «* When the Father said, Lef us
" 77iake man in our oivn irnr.gey he spake this to no other
'* but to his own V/ord, and his own Wisdom,"'
80. Athenagoras, a learned xA.thenian philosopher,
became a convert to Christianity in the second century.
He addressed an Apology in favour of the Christians
to the ennperors Aurelius and Coramodus about the
year loO. Jn this valuable composition, which is still
extant, he delivers his sentiments very freely upon the
subject in question : — *' It is abundantly plain," says
he, " that we do not deny the existence of a God :
*' we
•'' Anastatii Kodegns, c. 12. >
* Paschal Chronicle, anno Christi 164.
5 See his Books to Autolycus, passim. — In making the three first
days of the creation typical of the Trinity I do not mean to assert
that Theophilus reasoned discreetly ; but the observation constitutes
a substantial proof of this matter cf fact, that he embraced the
doctrine cf the Trinity.
DOCTRINE OF THE TRINITY. 537
" we who maintain, there is one uncreated, eternal,
" invisible God, not subject to passions, not to be
" circumscribed in place, nor capable of divisibility,
" only to be comprehended in the mind, and spirit,
" and endowed wich incomprehensible glory, beauty,
" power, and majesty j by whom all things were made
" through his Word, were disposed in this beautiful
*' harmony, and are continually sustained. We believe
** too in the Son of God. Let not this be a subject of
" ridicule, because we mention a Son of God : we
" have not the same notions of God, the Father, or
" the Son, as your absurd Poets and Mytholngists
" have, who make their gods as foolish and as wicked
*' as themselves. The Son of God is the Word of
" the Father, in power and energy: by him and
*' through him were all things created : for the Fa-
<^ TH£R and the Son are ONE : the Father is in the
" Son, and the Son is in the Father, by the unity and
^' power of the Holy Ghost: For the Son of God
** is the Wisdom and Word of God. If you desire
*' a farther explanation of tlie meaning of Son in this
" point, I will endeavour to give you a brief one :
" He is the First-Born of the Father, but not as
" ever beginning to exist ; for from the beginning,
" God, being an eternal mind, must have had, from all
" eternity, the Word in himself; and as the wisdom
*^ and power, he exerted himself in all things : all mat-
" ter was subject to him by formation, and the ele-
" ments blended togetiier, and mixed by his operation.
" The prophetical Spirit too confirms this: The Lcrd
" possessed me in the hegiiuibig of his waVy before his
" works of old. And as for the Holy Spirit, who
" speaks to us in the Prophets, v/e assert him to pro-
*^ ceed from God, as a beam proceeds from the sun,
" and is reflected back again. Who then can but won-
" dcr, to hear us charged of Atheism, who declare,
** there is God the Father, and Goo the Son, and
U u u " the
53« AN APOLOGY FOR THS
" the Holy Ghost; who acknowledge iheir powci*
" in unity and distinction !" *
8 1. Again : — " We acknowledge God, and the SofC
" his Logos, with the Holy Ghost, one as to their
" po A'(fr, even the Father, the Son, and the Spirit j
" the Son to be the Mitid, the fVcrd, the JVisdom of
" the Father, and the Spirit to proceed as /;^i?/doth
" from/r<?."^
82. When Andronicus suffered martyrdom towards
the close of the second century, the Heathen judge
objected to him, that Christ whom he invocated and
worshipped was a maUi who had suffered under the
government of Pontius Pilate, and that the Acts of his
passion were then extant. '
83. Athenogines suffered martyrdom about the
year 196. Basil mentions a sacred hymn, which he
ascribes to him as its author. It was expressly ad-
dressed to our blessed Saviour, and contained a doxo-
logy to the whole Trinity : — " We laud the Father,
** Son, and Holy Spirit of God."'
84. Blandina towards the latter end of the second
century obtained the crown of martyrdom in France,
and is said not to have been sensible of pain, though she
was tossed by a wild bull in a net, " whik she made her
** prayers to Christ." *
85. Iren^us, the disciple of Polycarp, was made
bishop of Lyons in France, A. D. 178, and beheaded
by Severus, A. D. 202. He wrote an excellent work
against the heresies of the age in which he lived, most
of which is com.e down to our own times, though in a
very imperfect state. In this celebrated work, however,
we find most of the errors which prevail in the present
day, concerning the person of Christ, strongly and just-
ly
* Legat. pro Christ, p. 10,
' Ibid. p. 12.
* Baron, an. J90.
» Basil de Spirit. Sanct. c. 29. Consult Knowles's Primitive
Christianity, p. 45.
■ £cc. Hist, of Euseb. b. 5. ch. i.
DOCTRINE OF THE TRINITY. 539
ly opposed. This single consideration, methinks,
should stagger our zealous SocinimSj and make them
pause in their opposition to the divinity of our blessed
Saviour. I profess before God, that I should be very
much alarmed at obstinately and professedly maintain-
ing such principles as this good man ' clearly con-
demned
* There is a passage recorded by Eusebius, which gives one 9
very high opinion of the simplicity, sincerity, zeal, and inviolable
regard to truth both of Polycarp and this Larned and pious Father.
It is in a letter which Irenaeus wrote to Florinus, who had deviated
from the truth to the errors of Vatentinus. In this Epistle nenxus
endeavours to reclaim Florinus. " These opinions, O Florinus,"
said he, " that I may speak sparingly, do not appertain to sound
" doctrine. These opinions are dissonant from the church, and
*' drive those who give their assent to them imo the greatest im-
*' piety. These sentiments even the heretics, who are without the
** church, have not dared to publish at any time. These opinions
•* the presbyters who lived before our times, who also were the dis-
" ciples of the apostles, did in no wise deliver unto thee. For I
" saw thee, when being yet a child I was in the lower Asia with
*' Polycarp, behaving thyself very well in the palace, and endeavour-
" ing to get thyself well esteemed by him. For 1 remember the
'* things then done, better than what has happened of late ; for
*' what we learned, being children, increases together with the mind
*' itself; and is closely united to it. Insomuch, that I am able to
*' tell even the place where the blessed Polycarp sat and discoursed ;
*' also his goings out and comings in ; his manner of life ; the
** shape of his body ; the discourses he made to the people ; the
" familiar converse which, he said, he had with John, and with the
" rest who had seen the Lord, and how he rehearsed their sayings,
*' and what they were which he had heard from them concerning the
*' Lord ; concerning his miracles, and his doctrine. According as
*' Polycarp received them from those, who with their own eyes be-
" held the Word of life, so he related them, agreeing in all things
** with the scriptures. These things, by the mercy of God be-
** stowed upon me, I then heard diligently, and copied them out,
** not in paper, but in my heart ; and by the grace of God I do
" continually and sincerely ruminate upon them. And I am able to
•' protest in the presence of God, that if that blessed and apostolic
" presbyter should have heard any such things, he would presently
** have cried out, and stopped his ears, and according to his usual
" custom would have said. Good God ! for what limes hast thou
" reserved me, that 1 should suffer such things ! And he would
*' have run out of the place, where he was either silting or standing,
" should he have heard such words as these. And this may be
54* AN APOLOGY FOR THE
demned as heretical. He was evidently both learned,
pious, and inquisitive, ^ and was brought up under the
venerable Polyc-irp. Polycarp was the disciple of St.
John. St. John was die bosom friend of the Saviour
of the world. So that Iren^us was but three removes
from Christ himself, and sealed the truth of his doc-
trines with the blood of his heart. One may, there-
fore, reasonably suppose, that if Ireneus delivered his
sentiments at all upon the principles of religion, he
must be very competent to judge v/hat was truth and
what was error. * But he has delivered his sentiments,
and written professedly upon the doctrines then in dis-
pute, and now in dispute between the orthodox and
what he calls the heretics, and is decidedly in favour
of the former and in opposition to the latter. It ought,
therefore, to be som.ething very material indeed on the
side of heresy that should determine our minds to em-
brace it. Nothing less, I think, than absolute demon-
stration should in this case influence any man. The
Ebionites of old, and the Socinians of the present
times, are by this pious and learned Martyr considered
as fundamientally wrong. No mian, I think, should
presume to .contradict this determination. At least I
dare
*' manifested from those epistles of his, which he wrote either to
** the neighbouring churches to confirm them, or to some brethren
*' to admonish and exhort them."*
* Ec. Hist, Eursb. lib. 5. cap. 20.
3 TertuUian says of him, that " he vvas a most curious investiga-
*' tor of all kinds of doctrines."
Adv. Valent. ch. 5.
♦ It is evident that he was not on^y competent to judge, but that
he was extremely anxious to have the true principles of religion
handed down to posterity. For Eusebius tells us that he added to
one of his books this solemn and religious obtestation — " I adjure
*' thee whoever thcu art that shalt transcribe this book, by our
*' Lord Jesus Christ, and by his glorious coir.ing, wherein he shall
*' judge the quick and the dead, that thou compare what thou tran-
•' scribest, and diligently correct it by the copy from whence thou
«* transcribest it, and that thou likewise transcribe this adjuration,
" and annex it to thy copy."
Ec. Hist, book 5. ch. 20*
DOCTRINE OF THE TRINITY. 541
dare not do it. Let us, however, see what he has ad-
vanced upon the subject now under consideration
*^ For the church," says he, "though dispersed through
" the whole world, to die ends of the earth, hath re-
" ceived from the Apostles, and their disciples, this
" faith in ONE God, the Father Almighty, who
" hath made the heavens, the earth, the sea, and all
'' things in them J and in 0;/^ Jesus Christ, the Son
" OF God, incarnate for our salvation ; and in the
" Holy Ghost, who preached by the Prophets the
" dispensations of God, and his coming, and his ge-
" neration of the Virgin, and his passion, and resurrec-
" tion from the dead, and the assumption of our be-
"^ loved Lord Jesus Christ in the flesh into heaven,
" and his coming from heaven in the glory of the Fa-
<< ther, to gather all things together, to raise all human
" flesh, that so every knee in heaven, in earth, and un-
" der the earth, may bow, according to the good plea-
" sure of the invisible Father, to Christ Jesus our
" Lord, and God, and SAVioirR, and King; and
<^ every tongue shall confess to him, and he shall ex-
" ecutc just judgment in all things. Wicked spirits,
" and sinning angels, unjust, wicked, and blasphemous
" men, and those who have become apostates from
<^ the truth, he will send into everlasting fire : but up-
" on the just, and upright, and those who observe his
" precepts, and upon such as have persevered from the
. '^ beginning in his love, or have been brought to it by
" repentance, he will freely bestow life everlasting,
" and surround them with eternal brightness." *
86. Again ; — " This preaching and this faith arc
" received and faithfully preserved by the church, as if
*' she inhabited one house, though dispersed through-
" out the whole world. She believes these things,
" as having but one soul and one heart, and she
" preaches these things in concord, and teaches and
" dehvers them, as having but one mouth ; for the
*' lanp:uao;cs
5 Lib. I. ch. 2.
54« AN APOLOGY FOR THE
«' languages of the world are dissimilar, but the power
" of tradition is the same. And neither do the
" churches in Germany believe otherwise, or teach
" otherwise, nor in Spain, nor among the Celtas, nor
*^ in the East, nor in Egypt, nor in Libya, nor such
" as are established in the middle of the world; but as
" the sun created by the Almighty is one and the same
" in all the world, so the preaching of the truth ap-
" peareth every where, and enlighteneth all men, who
" wish to come to the knowledge of the truth ; and
" neither will he, amongst the governours of the
" church, who is very powerful in speech^ say things
^' different from these ; for no man is above his master;
*' nor will he, who is weak in speech, invalidate the
" tradition. For as the faith is one and the same, nei-
" ther he who can say much usually adds, nor does he,
** who can say but little usually diminish." *
87. Again: — " Since then we hold the rule of faith,
*' namely, that there is one God Almighty, who
*' made all things by his Word, who filled and framed
♦' them out of nothing into being, as the scripture saith>
** ^he heavens were tnade by the Word of the Lord,
" and all the hosts of them by the breath of his mouth,
' *^ And again, All things were made by hi?n, and zvlihoui
^' him was jiothing made. All things excepts nothing;
" but the Father, made all things by him, whether
" visible or invisible, sensible or intelligible, temporary
*' things for a certain end, or eternal ; and since God
•' made all these things, not by angels, nor some powers
*' distinct in sentiment from him (for he wants nothing)
" but by his Word and Spirit makes, disposes,
'* governs, and gives existence to all. He who made
*' the world ; (for the world comprehends all things)
" he who formed man ; he who is the God of Abra-
** ham, the God of Isaac, and the God of Jacob, be-
*' sides whom there is no other God, neither beginning,
" nor power, nor fulness: he is the Father of our
" LoRp
• Ibid, bock i. chap. 3.
DOCTRINE OF THE TRINITY. 545
** Lord Jesus Christ, as we have shewn. There-
** fore holding this rule, though they use many and
" various arguments, we easily prove that they have
'* gone off from the truth." '
88. Again : — " Suppose the Apostles had left us no
" scriptures, must we not have followed the order of
" tradition, which they committed to those with whom
*' they entrusted the churches ? To this, many nations
** of the Barbarians, who believe in Christ, assent,
** having salvation written in their hearts by the Spi-
" RiT, v/ithout letters or ink, and diligendy preservino-
" the old tradition, believing in one God, the Maker
" of heaven and earth, and of all things in them by
*' Jesus Christ, the Son of God j who, out of his
** exceeding love towards his own creature, suffered
*' himself to be born of a virgin, uniting in himself
" man to God, suffered under Pondus Pilate, rose
" again, was received into glory, and shall come again
" the Saviour of those that are saved, and the Judge of
" those that are judged, sending into eternal fire those
" who change the truth, and despise his coming and his
" Father's. They who without letters have believed
" this faith, arc, with respect to our language. Bar-
** barians; but with respect to senument, moral, and
conversation, very wise, through faith, and please
God, living in all justice, chastity, and wisdom.
** To these persons, if any one report the inventions of
" heretics, speaking to them in their own language,
" they quickly shut their eyes, and fly as far as possible
" from them, not induring to hear their blasphemous
" discourse." *
Zg. Again: — '« Neither the Lord, nor the Holy
" Ghost, nor the Apostles would have definitively and
** absolutely denominated him God, who was not God,
" nor given this name to any, unless he were the true
** God J neither, from their own persons would they
" have called any Lord but God, that beareth domini-
" on
' Lib. 1. ch. 19. ^ Lib. 3, ch. 4.
(C
544
AN APOLOGY FOR THE
" on over all things, the Father and his Son, who
" hath received dominion from the Father. — Seeing
^' then that the Father is truly Lord, and that the
*' Son is truly Lord, the Holy Ghost has deserved-
*' ly signified them by the appellation of Lord." ^
90. Again : — " Such is the stability of the Gospels,
" that even the Heretics bear witness to it, since each
" of them endeavours to confirm his own doctrines by
" proofs from those writings. For the Ebionites,
" using only the gospel according to St. Matthew, are
" by that very thing convicted of error, not concciv-
" ing rightly concerning the Lord. Marclon, curtail-
*^ ing the gospel according to St. Luke, may be proved
" a blasphemer against the only God, from the parts
" Vv'hich he retains. —
" Being invisible he was made visible^ being incom-
^^ prehenslbk he became comprehensible, being impassi-
" ble he h<:c&Tnt passible, and being the Word of God
*' he became man." *
91. Again : — ^* Having plainly shewn, that the
" Word, which was v;ith God in the beginning, by
" whom all things were made, and who was always
*' present to mankind, that he was in the last times,
" according to the predetermination of the Father,
" united to his own creature, being made man capable
*' of sufix:nng; there is no room for contradiction, who
" si^y, If therefore Christ was then born, he was not
" before. For we have shewed that the Son of God
•• did not then begin to be, having al-voays existed zvitb
" /£7if Father ; but when he was incarnate, and made
" man, he took upon himself the sad, forlorn condition
" of man, compendiously procuring salvation for us ;
*' tliat so what we had lost in Adam, the likeness and
" similitude of God, we might recover in Christ Jesus.
" For since it was impossible that man, who was once
" subdued, and thrown off by disobedience, should be
** renewed, and receive the reward of victory ; and also
'' impossible
9 Book 3. ch. 6. ^ Book 3, ch. 11 and 18.
DOCTRINE OF THE TRINITY. 54$
impossible that he should obtain salvation, who was
fallen under sin ; the Son, who was the Word of
God, descending from the Father, and perfecting
the dispensation of our salvation, did both for us." *
92. Again: — " That none of the sons of Adam is
called God, as the Lord is called, we have demon-
strated from the scriptures; and to all who have at-
tained but a moiety of the truth, it is obvious, that
he alone of all m.ankind is denominated God, and
Lord, and the eternal King, and the Only-begorten,
and the incarnate Word, both by the prophets, and
apostles, and the Holy Ghost himself And these
things the scriptures would not have testified of hmi,
had he been but a Man as all other men are : but
the holy scripture:- testify both these things of him,
that, different from all other men, he alone had in
himself a glorious generation from the most high
Father, and that he also accomplished a glorious
birth of a virgin ; that he was a man without beauty,
obnoxious to sufferings, riding on an ass's colt,
drinking vinegar and. gall, despised of the people,
and bowing down even to the death; that he was the
holy Lord, the wonderful Counsellor, beautiful in
form, the mighty God, coming in the clouds the
Judge of the universe. All these things have the
scriptures prophesied concerning him. For as he
was man that he might undergo temptations; so was
he the Word that he might receive glory ; the Word
lying dormant that he might be liable to temptation,
and dishonour, and crucifixion, and death ; but the
man being taken into the Word, that in it he might
sustain his sufferings, and conquer, and rise, and be
taken up into heaven." ^
93. Again : — " They again who say, that he (Jesus)
was merely a man, engendered of Joseph, die ; conti-
nuino; in the bondage of their former disobedience,
having to the last no conjunction with the Word ot
W w w " God
* Lib. 3. cap. 20.
3 Xiib. 3 . cap. 2 1 .
546 AN APOLOGY FOR THE
*' God the Father, nor receiving freedom through the
" Son, according to that saying of his own. If the Son
" 7nake you free, ye shall befr.ee indeed. But not know-
" ing him, who is the Emmanuel of the virgin, they
*' are deprived of his gift, which is eternal life. And
" not receiving the incorruptible Word, they continue
*' in the mortal flesh, and are liable to the natural debt
" of death, not accepting the antidote of life."*
94. Again : — " Our Lord redeeming us by his own
" blood, and giving his own soul for our soul, and his
" own body for our bodies, and pouring out the Spirit
" of the Father for the adunion and communion of God
*^ v/jth men, bringing God down to men by the Spirit,
" and again, by his incarnation, raising man to God,
" and, in his advent, actually and assuredly conferring
" on us incorruptibility by communion with God ; the
*' doctrines of heretics fall altogether. For they are
" vain, who hold this doctrine. — The Ebionites also,
*^' are vain, not receiving the union of God and man,
" by faith, into their soul." *
95. Again : — " All heretics are unlearned, and igno-
" rant of the divine dispensations, particularly of the
" scheme respecting man, blind to the truth, and
" they contradict their own salvation. — Some introduc-
" ing another Father beside the Demiurgus. Some
" again saying, that the world, and the substance of
*^ it were made by certain angels. Some, that the
*' substance of the world sprang up from itself, and
" is self-produced, far separate from him, who, accord-
'^ ing to them, is the Father. Some, that it took
" its substance from corruption and ignorance, being
" among the things within the Father. Some treat the
" doctrine of our Lord's visible advent with contempt,
" not admitting the incarnation. Some, ignorant of the
" dispensation of the virgin, say that he was begotten
*^ by Joseph. And some indeed affirm that the eternal
<' life could neither receive his soul, nor his body, but
" only
* Lib. 3. ch. 21*
* Lib, 5. ch. 1.
DOCTRINE OF THE TRINITY. 5+7
*« only the inward man. — But all these are much later
" than those bishops to whom the Apostles delivered
" the care of the churches." *
I have given the sentiments of this learned bishop and
martyr pretty much at large. Considerably more
to the same purpose might be selected from the five
books of his valuable work. The above quotations,
however, will be perfectly sufficient to satisfy the reader
what doctrines were esteemed apostolical by this vener-
able man, and how little dependence can be placed in the
most coiifiident assertions of the learned advocate of So-
ciqianism, when he declares, that Irenceus did not con-
sider the Ebionites in the light of heretics. *
96. About the close of the second century, or the
beginning of the third, flourished Clemens Alexak-
i)RiNus, the friend of Irenasus, scholar of Pantjenus and
tutor of the famous Origen. Some of his works are
com.e down to our times, from whence it appears, that
he was sound in his principles of the Chriftian faith.
For in the exhortation to the Gentiles, he stiles Christ
the living God, that was then worshipped and adored: —
*' Beheve," says he, " O man, in him who is both man
," and God : believe, O man, in him who suffered
" death, and yet is adored as the living God." '
97. Again: — In the end of his Pasdagogue, he him-
self addresses his prayers to the Son jointly with tne
Father, in these words : " Be merciful to thy children,
" O Master, O Father, thou Ruler of Israel, O Son,
*' and Father, who are both one^ our Lord." *
98. Again: — Speaking of some words of Plato he
saith — " I understand them to be spoken of the Holy
*' Trinity; for the //j/Vi indeed is the Hcly Ghost,
•* the second is the Son, h ivkoni all tbirai^s ivere made,
" according to the will of the Father." ^
99. Again :
5 Lib. 5. cap. 19,
* See Dr. Priestley's View of the Arguments for the Unity c/
God, p. 21.
' Clem. Protreptic. p. 84.
* Pxdagog. Yib. 3. ch, 12. p. 311. .« Strom: lib. c.
48 AN APOLOGY FOR THE
99. Again : — '' O children, our P/edagogue is like
^ to God his Father, whose Son he is, widiout sin — r
' he is God in the form of man ^ immaculate, who exe-
^ cures the will of his Father, the Word, God, who
^ is in the Father, who is on the right hand of the
^ Father, and with this form he is God." '
Joo. Again : — *' There is one Father of all things,
^ one Word of all things, and one Holy Spirit,
^ who is every where." '
10 1. Again : — " Let us give thanks to the only
■ Father and Son, to the Son and the Father, to
' the Son our teacher and mafter, with the Holy
' Spirit j one in all respects j in whom are all things ;
^ by whom ail things are one; by whom is
^ eternal existence^ whose mem'bers we are; whose
^ is the glory and the ages ; who is the perfect good,
^ the perfect beauty, all-vvjse and all-just : to zvhom be
' S'-^Ky ^^'''^ '^^^^ ^'^^ f^^ ever. Amen." '
102. And again: — "This" (namely, the nature of
the Son) " is the greatest excellence, which disposes all
' things according to the will of the Father, and go-
' verns the universe in the best m.anner, efiercting all
' things by an indefatigable and inexhaustible power, in
' which he so works as to see into hidden thoughts.
^ For the Son of God never leaves his watch-tower,
' being not divided, not separated, not moving from
' place to place, but being always every where, and no
^ vvav circumscribed or limited, all .intellect, all his
^ Father's light, all eye, seeing all tilings, hearing all
' tiiirgs, knov\ing all things, searching powers-by his
^ power. I'o him the whole host of angels and gods
* are subject." *
All these are authors of the second age, and may be
considered the third in succession from the Apostles.
Christ taught the Apostles ; the Apostles taught Igna-
tius, Poly carp, and others; Polycarp taught Irenasus and
his
* Paed.-'p. Jib. 1. ch. 2. *
3 PjeJ lib. 7. ch. 7.
* Strom, lib. 7.
.**t^
DOCTRINE OF THE TRINITY. J49
his contemporaries. In this short space of time there
was no great room for the introclLiction of erroneous
doctrines, especially as the believers of those days were
extremely jealous of innovation, and had the sacred
oracles in their hands.
■5; .^'WrWNM ,S»r>QJ'%^/W».^ ii.tSP/M'
PART SEVENTH,
SECTION VI.
The opinions of the CHRISTIAN FATHERS and others, of the third century,
concerning the PERSON of CHRI.5T, and the doctrine of the TRINITY.
THE doctrine of the first and second ages is suffi-
ciently clear and satisfactory. \Vc wiJI now
proceed to take a concise view of the doctrine contained
in the writings of the third century, where \vc shall
find the sam^e sentiments abundantly confirmed by a still
larger number of learned and excellent persons. The
first author v/e will begin with, is,
103. MiNUTius Felix. He lived in the beginning
of the third century, Cave says about i\\t year 220. In
that elegant liitle work of his, entitled Occavius, he tells
us the Christians of his time neither worshipped a cri-
minal nor a mere man for a God. But as tliey certainly
did pay divine honours to Jesus Christ in that age,
it follows as a necessary consequence, that they must
have considered him as more than human. His vv^ords
are thus translated ; — *' Whereas you (H*athen) tax
" our religion with the worship of a criminal and his
" cross, you are strangely out of the way of truth, to
*' imagine either that a criminal can deserve to be taken
" for a Deity, or that a mere man can possibly be ."v
*' God. He surely is miserable in good earnest, whose
" hopes all hang upon a mortal; fur his whole com-
. fjrt
550 AN APOLOGY FOR THE
*' fort expires with the man." This fully implies, that
this excellent lawyt-r considered the Redeemer as
more than a mere man.
104. Tertullian * was boni at Carthage about the
year of our Lord 156, becam.e a convert to Christi-
anity, and was baptized, in 196, and, after various re-
volutions in his religious sentinients, died at the place of
his nativity, A. D. 246, in about the 90ch year of his
age. Fie v/as an extraordinary man, and an able writer
in defence of the doctrines of the gospel, before he was
seduced to Montanism. A few extracts from his writ-
ings will satisfy the reader concerning his general prin-
ciples, though, it must be observed, he is not always
consistent with himself
" That is the rule of faith," saith this learned and
eloquent man, *' by which we profess Vv'hat we believe,
*^ namely, that, by wliich we believe, that there is only
" one God, and no other besides the Creator of the
'' v/orld, \vho made all things of nothing by his Word
'^^ first of all sent forth; that the Word, called his Son,
" appeared variously to the patriarchs in the name of
" God, always spoke in the prophets, lastly, was
" brought
^ Mr. Milner in his very valuable History of the Church o^
Christ, vol. 1. cent. 3, ch. 2. has been, in my opinion, somewhat
too severe upon the character and writings of this great man. Mak-
ing due allowance for his real defects, and the superstitions of the
time and place when and where he lived, he was surely a man of
very considerable powers, and his writings throw much light upon
the history of the age. They may not, they do not, abound with
:-.il those evangelical views tliat might be wished ; but yet several
i)t the essential doctrines of the gospel are clearly and strongly de-
fended. Jerome says, that his Apology takes in all the treasures of
human learning. Lactar.tius tells us, that he has fully pleaded the
Christian cause. Vincentius acknowledges him to be the smartest,
strongest, and most irresistable writer of the age ; and that he is
siich a genius among the Latins, as Origen was among the Greeks.
Jlalsac, his Editor, speaks very highly of hi.Ti. And even St. Cy-
prian, of whom Mr. Milner has spoken with so much just appro-
bation, never pasotd a day without reading some of this great man's
writings, and v/as wont to say, when he called for TertuUian's worksj
Gize r.ie nv; mcitcr.
DOCTRINE OF THE TRINITY. 551
" brought down into the virgin Mary by the Spirit
*' and power of" God the Father, was made flesh in
" her womb, and being born of her, became Jesus
" Christ, from thence preached a new law and a new
" promise of the kingdom of heaven, wrought mi-
" racks, being fastened to a cross rose again the third
" dav, being taken up into heaven he sat down at the
" right hand of the Father, sent the power of the
" Holy Spirit to supply his absence, and to influence
" those who believe, that he will com.^ with glory to
" receive his saints to the enjoyment of eternal life and
" the heavenly promises, and to adjudge the v,?icked to
" everlasting fire, when the resurrection of the flesh
" shall have taken place. This rule, instituted by
*^ Christ, admits of no questions nmoiig us zvho are not
" heretical^ and make the persons concerned in them
" heretics."*'
105. " We believe that there is only one God, but
*'" under this dispensation, which we call ceconomy, that
" the Son his Word, who proceeded from him, by
*' whom he made all things, and without whom
" nothing was made, is of that one Goo ; that he was
" sent by the Father into the virgin, and born of her,
" ?ndn a?id God, the Son of man and the SonofGody called
" Jesus Christ J that he suffered, died, and v;as buried
*' according to the scriptures ; that he v^as raised by the
" Father, taken into heaven, and seated at the right
*^ hand of the Father ; that he shall come to judge
" both the quick and the dead ; that he sent down, ac-
** cording to his own promise, the Holy Ghost the
*' Comforter tVom the Father, the Sanctifier of all
*^' those who believe in the Father, and Son, and
*' Holy Spirit j that this rule had come dov.-n from
*^ the beginning of the gospel, even before any of die
'^ ancient heretics, much more before the miOdtrn Prax-
" eas ; both the late rise of all the henrtics in general,
" '' and
* De Pr5E3c:itit. advenus Hsret. »'. -\.
S5»
AN APOLOGY FOR THE
** and the novelty of Praxeas in particular, but of
" yesterday, will prove." '
io6. *' The Father is God, the Son is God, and
" the Holy Ghost is God, and every one of them is
« GCD."'
107. " The connection of the Father in the Son,
" and of the Son, in the Paraclete, makes three
" cohering one from the other ; which three are one
" thino;, not one person, as it. is said, I and the Father
" are one^ with respect to unity of substance, not to sin-
" gularity of number." ^
loS. " The name of the Father is, God Al-
** MIGHTY, the MOST riiGH, thc Lo^D OF IIOSTS,
" the King of Israel, who is, as the scriptures
" teach. These we .-ay Ipflong to the Son likewise,
" a!id that the Son came'in these, and always acted in
<* them, and so manifested them in himself to meri.
" All that the Fathdr hathy saith he, is mine \ why then
<* not his names.? Wherefore when- thou readcit Al-
« mighty God, and the most High, and the Lord of
" Hoot?, and the King of Israel, and He who is;
*' consider vv'hether the Son be not demonstrated here-
*' by; who is in his own right God Almighty,
*' as he is the Word of Ahnighty God." *
109. '■'■ It i^ i\\e property of the faith of a Jew, so
*' to admit the Divine Unity, as not to include therein
" the Son, and after him the Spirit. For what dif-
*^ ference is there between the Jews and us but this .?
" What need of the gospel, if it do not clearly hold
^■'^ out to us the Father, the Son, and the Spirit,
" as constituting the Divine Unity? God hath so
<' ordered tliis new sacrament (baptism) that his Unity
^^ should now be believed in a new manner, as inclusive
*' of the Son and of the Spirit; and that God, whose
*' Unity was not clearly apprehended, as comprehensive
of
' Adversus Praxean, cap. 2.
* Cent. Prax. cap. 13.
^ p Ibid. cap. 25,
' Ibid, cap, \^.
DOCTRINE OF THE TRINlTy. 553
of the Son, and of the Spirit, v/hen he was preached
in time past, might now be openly known according
to his proper names and persons." *
1 10. " We Christians do affirm a spirit to be the
proper substance of the Logos, by whom all things
were made, in v/hich he subsisted before he was
spoken out, and was the Wisdom that assisted at the
creation, and the power that presided over the wiiole
work. The Logos or Word issuing forth from
that spiritual substance at the creation of the world,
and generated by that issuing cr progression, is for
this reason called the Son of God, and the God, from
his unity of substance with God the Father, for
God is a spirit. An imperfect image we have of this
in the derivation of a ray from the body of the sun ;
for this ray is a part without any diminution of the
whole, but the sun is always in the ray, because the
ray is always in the sun ; nor is the substance sepa-
rated, but only extended. Thus it is in some
measure in the eternal generation of the Logos ; he is
a Spirit off a Spirit \ a God off God, as one light is
generated by another : the original, parent light, re-
maining entire and undiminished, notwithstanding the
communication of itself to many other lights. Tiius
it is that the Logos which came forth from God, is
both God and the Son of God, and those two are
one. Hence it is, that a Spirit off a Spirit, or a
God off God y makes another in mode of subsistance,
but not in numericalness or identity of essence j and
so the Son is subordinate to the Father as he
comes from him as the principle, but is never sepa-
rated. This ray of God then descended, as it was
foretold, upon a certain virgin, and in her womb was
incarnated, and being there fully formed the God-
Man, was born into the world j the divine and human
nature making up this person, as soul and body do
X X X " one
* Adv. Prax, sect. 31,
554 AN APOLOGY FOR THE
" one man. — This is the Christ, the God of
" Christians." '
This, and much more than this to the same pur-
pose, is to be found in the writings of this great man.
We will now pass on to the works of one that is
greater than he.
III. Origen is generally considered as the most
learned of all the Christian fathers. He was born at
Alexandria, A. D. 185, and after much persecution,
and infinite labour in promoting the cause of learning
and truth, he died at Tyre, A. D. 253 in the 69th year
of his age. Of the pre-existence and divinity of Christ,
with other points therewith connected, he hath largely
spoken, upon various occasions. The following ex-
tracts from his works will justify these assertions.
" Whereas there are many, who think they under-
" stand Christianity, and yet some of them differ from
" their ancestors j and whereas the doctrine of th6
" church is preserved, being delivered down from the
«* Apostles by the order of succession, and remains in
*' the churches to this very time, that only is to
" be beheved true, which in nothing differs from the
" church's tradition. Now we must know that the
" holy Apostles, when they preached the Christian
" faith, treated very plainly concerning some points,
" which they thought necessary to salvation for all be-
" lievers ; though before those who were not forward
" in their search after divine knowledge ; leaving the
*^ reasons of their assertions to be enquired into by-
" those, who should be thought worthy to receive from
*' the Spirit the excellent gifts of the Spirit, and es-
*^ pecially the gifts of the word of wisdom and know-
<' ledge. Of other points, they only said, that they
" were, but said nothing "how, or whence they were ;
« that so all those of their posterity, who were more
" studious than others, and lovers of knowledge and
" wisdom,
5 Apol. cap. 21.
DOCTRINE OF THE TRINITY. 55?
*' wisdom, might have scope for the exercise of their
" wit, nameJy, those who should make themselves
*^ worthy and capable of wisdom. Now the particulars,
" which were plainly treated in the apostolical instruc-
" tion, are these : First, That there is one God, who
" made and composed all things, and who made them
'^ out of nothing, &c. — that this God, as he had pro-
" mised before by his prophets, sent the Lord Jesus
" Christ in the laft days, &c. — then that this Jesus
*^ Christ who came, was born of the Father before
" every creature: that he, when he had ministered to
" the Father in the creation of all things (for by him
cc i^pyg all things made) emptying himself in the last
*' davs, was made man ; was incarnate^ though God; and
" remained God, though made man. He assumed a
" body like unro our body, with this only difference,
*' that he -zvas born of the virgin by the Holy- Ghost." *
112. " By the gospel it is revealed, that all things
" were made by the Son, and that without him nothing
" was made. Let him then, who reads understand
" from this, that the name of the Almighty is not
" more ancient in God than the name of the Father j
^'^ for by the Son the Father is almighty; for through
" Wisdom, which is Christ, God holds the univerfal
^^ dominion, not only by authority of him who has the
" dominion, but even by the spontaneous duty of those
" who are subject to him. But that you may confess
" that the Father and the Son possess one and the
** same omnipotence, as he • is one and the same God
" and Lord with the Father, hear John in the
" Revelation speaking in this manner : These things
" saiih hey "jjhich isy and which wasy and which is to
" comey the Almighty. Rev. i. 'i. But who is to
" come, the Almighty, besides Christ ? As none
" should be offended that the Father is God; and
" that the Saviour likewise is God ; so none should
" take offence seeing the Father is almigbtyy that it
X X X 2 "is
* Ap. Pamp. Mart, apud opera Jer. vol. 9,
SS6 AN APOLOGY FOR THE
*' is also said, the Son is almighly. For in this manner
*' that will be true which he saith to the Father, For
" all mine are thine, and all thine are inine^ and I am
" glorified in them. John 17. 10. But if all which be-
*' long to the Father arc Christ's, among the ail
" things appertaining to the Father is also omnipoiencey
" without doubt the only-begotten Son also ought to be
*' omnipoteni, that all things which the Father hath,
*' the Son nnay have also." *
113. " Let us describe as well as we can what an
'* heretic is: Every one who professes to believe in
" Christ, and yet says there is one God of the law and
" the prophets, and another of the gospels, &c.' — Our
" opinion must be the same concerning those who
'* have any false notions of our Lord Jesus Christ,
'^ whether according to them, who say he was born of
" Joseph and Mary, such are the Ebionites and Vakn^
*' linians ; or according to them who deny him to be
" the First-born, the God of the whole creation, the
" Word, and Wisdom, which is the beginning of the
" ways of God, begotten before any thing was made,
" before the foundation of the worlds, before all the
" hills ; and who say that he is only man." '
1 14. " We worship one God, the Father and the
" Son j and our reasoning stands still in full force
" against others ; neither do we give divine honour to
" an upstart being, as if he had no existence before.
*^ For we believe him when he says. Before Abraham
" zvaSy I am j and again, 1 am the truth. Neither is
** any of us of so mean and servile understanding,
" as to imagine, that the substance of Truth had not
" a being before the appearance of Christ in the fiesh.
*^ Therefore we worship the Father of Truthy and
" the Son, who is the Truth, two things in personal
" substance, but one in agreement, and consent, and
*' identity of will ; so that whoever sees the Son, who
** is
* Peri Archon, vol. i.
' Com. on Tit. 3. 10.
DOCTRINE OF THE TRINITY. 557
'^ is the brightness of the glory of God, and the express
" image of his person, sees God in him, as being the
" true image of Gud." *
115. " We worship one God, and his only Son,
" and Word, and Image, with supplications and
" prayers to the utmost of our power, offering our
" prayers to Gon over all by his only-begotten Son ;
** to whom we first present them, beseeching him, who
" is the propitiation for our sins, as our High-Priest,
" to offer our prayers, and sacrifices, and intercessions
" to God, the Lord of all things. Therefore our faith
*' relies only upon God, by his Son, who confirms it
" in us. And, therefore, Celsus has no reason or
" colour for his charge of sedition, or departing from
" God upon the account of his Son ; for we Ziorship
■ " the Father, ivhilst zee admire and adore the Son,
" who is his Word, and Wisdom, and Truth, and
" Righteousness, and whatever else we are taught to
" believe of the Son of God, begotten of such a
" Father."'
116. From the account which is given us by Eu-
sebius of Beryllus, biihop of Bosra in Arabia, we may
more fully understand what were the real sentiments of
Origcn respecting the person of our Saviour. For
when this Berryllus had embraced sonic new doctrines
foreign to the faith; " daring to affirm that our Lord
*' and Saviour, before his coming among men, had ;;«
*' proper and distinct subsistence \ neither any God-
** head of his own, but only t!ie Deitv of the Fa-
" ther residing in him ;" he was reproved by Origen
for his want of orthodoxy ; and being convinced of the
error of his new opinions, he was brought back to tlie
true faith. '
From
« Cent. Cel. 1. 8. p. 385.
' Jbid. p. 386.
' See Euseb. Eccl. Hist. 1. 6. cap. 35. — The learned Fiddes in
his Theologia Speculativa gives us the opinions of Origen concern-
ing the nature of Christ in a few words, referring to the several
places in his works where the authorities may be fourd. Origen
declares, says this writer, that ** Christ is properly Sob of God ;—
55S AN APOLOGY FOR THE
From these several quotations it incontestably appears,
that whatever mis:ht be the sentiments of this great
man concerning the person of Christ, and the doctrine
of the Trinity, the opinions of Socinus are so far from
receiving countenance, that they are directly condemned.
117. Cyprian was born towards the latter end of
the second century, converted from Paganism to Chris-
tianity, A. D. 246, made bishop of Carthage in 248,
and received the crown of m.artyrdom, A. D. 258.
He has given us the most unequivocal declarations of
his sentiments on the subjects now under, consideration.
" Nor did Jesus Christ,'* says he, *• cur God and
" Lord, teach us how to behave in this particular by
" word onlv j but his practice accompanied his instruc-
" tions, and he led us by example as well as by pre-
". cept.*' °
11^. " This is our God, not th*; God of all, but of
^' us Christians only who believe and trust in his
" name/' '
119. " G0D5 the Father, hath appointed that
*' adoraiicn should be paid to his Son j and the apostle
" St. Paul, in conformity to that appointment, hath
" expressly told us, that God hath highly exalted him^
*^ and given bim a name^ ischich is above every name /
" that at the name of Jesus every hue should boWy of
" things in beaveiiy and things in earthy and things under
'^^ the earth. And in the book of Revelation, we may
" observe the angel restraining St. John, who v,ould
^' have worshipped him, from doing it, saying, See thou
" do it not-) for I am thy fellozv- servant y and aue cf thy
" brethren ; adore the Lord Jesus. How*uncommcn
** a person must this Jesus be, and with what extraor-
*' dinary
" Son by nature, and net by adoption : — eternal : — eternally ge-
*• rerated : — uncieaced : — creator : God by nature ; the power and
*' wifdom cf God, frequently : — consubstantial : — omnipreiCnt :
" immutable : — incomprehensible."
Vol. 1. b. 4. chap. s. p. 391.
5 In Pat. sect. 4.
* Ibid. sect. 16.
DOCTRINE OF THE TRINITY. 559
^^ dinary patience endowed ; who, though he be zvor-
" shipped in heaven, is not yet avenged upon earth ?" *
120. " Daniel, and the three famous youths, ob-
" served more especially the tliird, the sixth, and the
" ninth hours ; three remarkable distinctions, Vv'ith
" some eye of allusion and regard to the blessed Tri-
*' NiTY, which was afterwards to be revealed to the
" world in these latter days : for the first hour advanc-
" ing to the third, gives us one notion of a Trinity ;
" the fourth proceeding to the sixth gives us another ;
** and last of all the seventh carried on to the ninth,
" exhibits the perfection of the ternary number." '
This is surely a very fanciful interpretation, and
without any just foundation in the meaning of the Spi-
rit ; but it shews sufficiently well how strongly the
doctrine of the Trinity was impressed upon the
mind of this good man,
121. " Our Saviour hath said, J and my Father are
" one. And again it is written of the Father, Son,
and Holy Ghost, that these three «rtf one."*
122. " Of this grace of God, this new oeconomy,
" this latter method of salvation, the Word, and Son
" of God is made the messenger and manager, who
" by all the prophet*;, go as far backward as you please,
" was spoken of under that character, as a teacher sent
" from God, to enlighten mankind sitting; in darkness.
" This is the Power, the Word, the Wisdom, the
** Glory of God. He descended into the womb of
*' a Virgin, and through the operation of the Holy
" G\Host, took upon him our flesh ; and God hy these
*« wonderou> means united himself to man. This Christ
*^ is our God, and being a Mediator between too, he
*^ put on the man^ that he might lead him to God his
" Father ; Christ became man, that man might be-
•' come like Christ." *
I2J. " Chri,sc
* Iblcl. sect. 17.
3 De Orat. Dom. sect, zi,
♦ De Unit. Ec. sect. 5.
' De vanit. idcl. sect. 5,
560 AN APOLOGY FOR THE
123. " Christ was the First-begotten and the
" Wisdom of the Father by whom all things were
*^ made.'' *
124. " The angel who appeared to the patriarchs is
" Christ and God." '
125. " Christ is God.""
126. " Christ, who is God, was to come, and en-
" lighten, and save mankind." *
127. Christ, though always the Son of God, was
" to be born however according to the flesh." *
128. " Christ was God and man, that he might
" be the fitter to be a Mediator between them." *
129. " V/e have an advocate with the Father
" Jesus Christ, our Lord and God." '
130. " Our Lord after his resurrection instructing
'* his disciples how they should baptize, says ; All pow-
" er is given unto me in heaven and in earth ; go ye there-
'* fore and teach all nationSy baptizing them in the name of
" the FATH's.v.y and of the Soiiy and of the^ioLY Ghost.
" Here he intimates the Trinity, in whose sacrament
" the nations were to be baptized. Docs Marcion be-
" licve this Trinity ? Does he believe the same Fa-
'■'^ THER the Creator, as we believe in ? Does he ac-
" knowledge the same one Son Christ, born of the
" virgin Mary ; who, being the Word, was made flesh,
" and suffered for our sins ? Marcion and all other he-
" retics hold a very different faith." *
131. " If any one could be baptized among the
" heretics, he might also obtain remission of sins : and
" if he obtained remission of sins, be sanctified and
" made the temple of God. I ask, Of what God }
*' If of the Creator; he could not, who did not be-
*' iieve in him : if of Christ ; neither could he be his
*' temple, zvho denies Christ to be God : if of the
" Holy Spirit, since these three are one\ how could the
"^ Holy Spirit be reconciled to him, who is ah enemy
"• to the Father and the Son ?" * It
^ Test, adver. Jud. lib. 2. sect, l, — ^ Ibid. sect. 5. — ' Ibid. sect.
6. — 9 Ibid. sect. 7. — ' Ibid. sect. 8. — * Ibid. sect. 10. — ^ Epis. ii.
•~* Apud. Ep. 73. — 5 Ibid,
DOCTRINE OF THE TRINITY. 5$!
It is not meant to justify the reasonings of the seve-
ral passages which are produced in this treatise, whether
fronn the Jews, the Heathens, or the Christian fathers 3
but only to prove this matter of fact, that the doctrine of
the Tiinity, in a light more or less obscure, was taugh:
by these several denominations of men.
132. Gregory, bishop of Neocaesarea, was the dis-
ciple, and the glory of the famous Origen. He was
made bishop in 239, and died in peace, A. D. 265.
His Creed is well known. " There is one God," says
he, " the Father of the living Word, the subsisting
^' Wisdom, and Power, and eternal Character; the
" perfect Begetter of him that is perfect, the Father
•* of the only-begotten Son, one Lord alone off him
*' who is alone; God off God ; the impress and image
" of the Deity, the effective Word. The Wisdom
" which comprehends the constitution of the universe,
" and the power which made the whole creation j true
■ ' Son of the true Father ; invisible off invisible, incor-
" ruptible off incorruptible, immortal off immortal, and
" eternal off eternal. And one Holy Spirit, who hath
" his existence from God, and who appeared by the
♦* Son, namely, to mankind. The image of the Son^
^' perfect off perfect, the Life, tlie Author of the living,
*' the holy Fountain, Holiness, and the giver of
*^ sanctification, in whom God the Father is manifested,
** who is over all, and God the Son who is through
*' all. The perfect Trinity, not divided or alienated
" in glory, eternity and kingdom. There is, therefore,
'^ nothing created, nothing servile, in the Trinity.
*' Nothing superinduced, that was not befoie, but came
*' in afterwards, ^rhe Father ahvays had a Son, and
** the Son a Spirit. 'There was always the sams
" Trinity without change or turning.^''
133. Again ; — \^ Let us commit hymns and praises
'* to the King and Creator o{ the universe, the suffi-
" cient fountain of all good things, to him who herein
'' heals our infirmities, and is alone able to supply our
" defects, to the Prince and Saviour of our souls, to
Y y y *f his
SH AN APOLOGY FOR THE
'' his firsr-begotten Word, the Creator and Govern-
*' OR of all things ; since he alone can send up to the
*^ pATHtR perpetual and incessant ' thanksgivings for
^* hims( if, and for us all, particularly and uniyersally. '
** For he bt-ing the Truth, the Wisdom and Power
*^ of the F'athur of all things; furthermore, being in
^^ him, and naturally united to hinri, it is not possible,
^* that out of forgetfulncss or imprudence, or any infirmi-
" ty, like one who is remote from him, he should either
*' not reach the Power of powers, or though he can,
*^ should voluntarily (which is nor to be supposed)
^* omit it. He only is able perfectly to fulfil all that
** dignity of praises v/hich belong to him ; he whom
'^ the: Father of all things having united to himself, he
.^* himself only not containing himself in him, hath in
" a certain manner honoured with an every way equal
^' power to that of his own ; and is honoured by him,
*^ which he the first and only one of all beings hath ob-
** tained, he tiie only-begotten, God the Word in
f* him. — The most perfect, the livings the animate Word
" of him, the first Mind."*
134. DioNvsius Alexandrinus studied under Ori-
gen, was made bishop of Alexandria, A. D. 247, and
died there in 265. He calls Christ — Uncreated and
*^ ttic Creator — God by nature, the Word of
** the Father— ^con substantial with the Father. — Christ
" i> imniutahle, as being God the Word. — Christ is
" God over all, our refuge. — Jesus Christ, who is
^' God over all, the Lord and God 0/ Israel. — He
" shall not escape unpunished, who blasphemes the be-
" nev(>lent Spirit : for the Spirit is God." '
^3S' " ^o God, even the Father, and his Son our
" Lord Jesus Christ, with the Holy Ghost, be
" glory and power, forever and ever. Amen." '
136. DioNYSius RoMANus was made bishop of
Rome, A. D. 259, and died in 269. Nothing of his
remains
* Opera Greg. Thaumat. passim.
* Epist. adv. Paul, passim.
* Frag, apud Basil.
DOCTRINE OF THE TRINITY. |6j
remains bun some fragments, in which he savs: — " I
" may justly speak against them, who divide, split, and
'* destroy the most venerable doctrine of the c .urch uf
*' God, making the monarchy three certain power ^j'
" separate subsistences, and three Deities. For I am
*^ persuaded that some of the catcchists and preachers
*' of God's word teach this opinion ; men diametrically
'^ opposite to the heresy of Sabelhus. For he blas-
'• phcmes in saying that the Son is the Father; they,.
*' the other hand, preach up three Gods, after a sortj-
" chviding the Holy One into three hypostases, alien
" from one another, and wholly separate. For it is
" necessary that the Divine Word be united to the
*^ God of the universe. The FIoly Ghost also must
" closely adhere to and abide in God. And it is also
" absolutely necessary that the sacred Three be sum-
'* med up, and gathercci together into one, as a certain
" centre, that is, into the almighty God of the uni«
" verse."
137. " It is no common, but the greatest blasphemy,
" after a sort to say, that the Lord was made with
•' hands."
138. *' We ought not either to divide the wonderful
" Divine Unity into three Deities, or to mutilate tlie
" dignity and the excellent greatness of our Lord,
" by saying, that he is created j but to believe in God
" the Father Almightv, and in Jesus Christ his Son,
" and in tlie Holy Ghost, and to believe diat the
" Word is united to the God of the universe. For,
" says he, / and the Father are one : and, I in the
" Father, and the Father in me : so v;ould the Divine
*' Trinity, and the sacred doctrine of the monaichy
" be preserved." •
139. Caius, the presbyter of Rome, lived about the
middle of the third century ; and we are told by Photius,
that *' he spake exactly of the divinity of Christ, our'
" true God i he both called him by the name Christ,
Y y y 2 " and
• Frag, apud .^than.
564 AN APOLOGY FOR THE
" and unexeeptiohably described his ineffable generation
*' from the Father." *
140. This same Caius observes, that "there were
^f anciently many psalms and hymns composed by the
<* brethren, and transcribed by the faithful, setting forth
" the praises of Christ as the Word of God, and as-
" cribing divinify to him." *
141. HippoLiTus, the martyr and bishop of Portua,
was the disciple of Clemens Alexandrinus, and flourished
about the year 220. In the few fragments of his works
which remain, he says : — " The Divinity is such after
" the incarnation, as it was before, in nature infinite, in-
" comprehensible, without passions, change or varia-
'^ tion, power itself, and, to say all, essentially subsist-
" ing, and the only infinitely powerful good."
142. "To HIM (Christ) be glory and strength, to-
^* gether with the Father and the Holy Spirit, in
" the holy church, now and forevcrmore. Amen." '
143. " If the Word was with God, being God,
" why shall any one object that we talk of two Gods ?
" I will not declare two Gods but one, yet two per-
« fons."
144. " The Father is one, but there are two per-
" sons, because there is a SoNj and the third is the
'* Holy Ghost. — We cannot think otherwise of God
" as one, unless we believe really in the Father, the
" Son, and the Holy Ghost. — Whoever should
" leave out any one of the three^ would not glorify God
" perfecdy, for the Father is glorified by this Tri-
*' NiTY, seeing the Father willed, the Son effected,
" the Spirit manifested."*
145. " We can have no right conception of the one
" God, but by believing in a real Fatjier, Son, and
" Holy Ghost. * "
146. " He
* Apud Blbliothecara.
• Ec. Hist. Eubeb. c. 5. 1. 28.
s Apud Anast. Bib. *Hipp. c. Noct. p. 20. Ed. Fabrku.
♦ Cont. Noetum, passim.
DOCTRINE OF THE TRINITY. 565
146. " He is said to be exalted, as having wanted it
^.' before ; but in respect only of his humanity. And he
'^ has a name given him » as it were a matter of favour,
'' which is aoove every namey as the blessed Paul expresses
" it. But in truth and reality, this was not the giving
*^ him any thing, which he naturally had not from the be-
" ginning. So far from it, that we are rather to esteem
" it his returning to what he had in the beginning essenti-
" ally and unalterably ; on which account it is, that he,
" having condescended to put on the humble garb of hu-
" manity, said. Father^ glorify vie with the glory which I
" had zdth thee before ihe worla ivas: For he was always
" invested with divine glory, having been coexistent with
" his Father before all ages, and. before all time, and the
" foundation of the world." ^
147. About this period lived Africanus, a man,
as Eusebius says, expert in all manner of knowledge a/.d
literature. A doxology of Ivs is still extant : — '* We
" rtnder thanks to him who gave our Lord Jesus
" Christ to be a Saviour, to zvhoin with the Holy
" Ghost be glory and majesty forever."*
14S. Paulus Samosatln' us, bishop of Antioch, de-
nied the divinity of our Saviour in the third century.
Against him was held one or more councils at An-
tioch. Six bishops of that age wrote to tlie said Pau-
lus an epistle to dissuade him from his erroneous opi-
nions, which epistle is still extant. In this letter they
trace the divinity of Christ up to the times of the
Apostles, and then assert this to be the true apostolical
faith concerning the person of our blessed L-ord ;
namely, " Thac he is the Wisdom, the Word, and
*' the Power of God, existing before ages, not in
" foreknowledge, but m essence and subsistence, God
*' and tlife Son of God." ^ The names of these six
" bishops
■5 Hipp. vol. 2. p. 29.
•* Basil de Sp. Sancto, c. 29.
' Apud Bibl. Patrum, torn, jk See too Ecd. Iltst. of Eu'c!>.
b. ^. c. 30.
^66
AN APOLOGY FOR THE
bishops were Hymenaeus, Thcophilus, Phllotecnus,
Maximusj Proclus, and Bolanus.
149. NovATiAN, the presbyter of Rome, lived
about the middle of the third century. He wrote a trea-
tise on the Trinity, which is usually considered as agree-
able to the commonly received doctrine. In this
treatise are to be found many valuable remarks upon the
subject now under conbideiation. " The scripture,"
says he, " as well declares God Christ as man God.
It has as well described the 7nan Jesus Cbrist^ as th^
Gcd Christ our Lord. For it doth not only propose
him, as the Son of God, but of man also j so that
being off both, he is both, lest if he was only one,
he could not be the other. For as nature has taught,
that' we should think him to be really in nature man,
who is off" man ; so the same nature hath taught,
that we should believe him to be God, who is off"
God ; lest, if he should not be God, though oft God,
he should not also be man, though off man: and
both of them should be in hazard, each from the
other, whilst the one is shewn to destroy the credit of
the other." '
150. *' If Christ is only a man j how is he present
wherever he is called upon, since this is not the na-
ture of man, but of God, to be present in every
place .f* If Christ is, only a man ; why is the man in-
voked as a mediator in our prayers, since the invoca-
tion of a man to procure salvation must be ju ;ged
ineffectual? If Christ is only a man; why do we
place our hope in him, since cursed is the hope ibat
is placed only in mjn :" '
151. " If Christ were only a man, how could he say,
1 and my Father are one ? For how is it, / and my Fa-
ther are one, if he be not both Son and God ? who may
therefore be said to be one, as he is from him, and as
he is his Son, and as he is begotten of him, and as
he came from him, by which he is very Gcd.'' *
152. " Whereas
De Trinit. sect. 31.
cct. 14. * Cap, 23.
» Ibid.
DOCTRINE OF THE TRINITY. 56;
152. " Whereas it is the property of none but God
" to know the secrets of the heart, and yet Christ
" knows what is in man : whereas it is in the power
" of none but God to forgive sins, yet Christ doth
" forgive sins : whereas it is of no man to come down
" from heaven, and yet he descended from thence :
" whereas no man couki utter that saying, / and my
\^ Father are Oney and Christ alone, from a concious-
" ness of his own divinity, did say it ; and whereas,
" finally, the apostle Thomas, furnished as he was with
" every proof of Christ's divinity, said in answer to
" him. My Lord^ and my God: whereas the apostle Sr.
" Paul wriies in his Epistle, IVbo^e are the fafhers^
" and from whom^ accordiMg to the fleshy Christ camcj
" ivho is over all God blessed forevermcre : whereas the
" same aposde declares, that he was made such, not
" by ?na?}y or through man, but through Jesus Christ",
" whereas he contends that he learned the gospel, ret
" of meHy but by^Jesus Christ : upon all these account;
" we must conclude, that Christ is God." *
153. Thlocnostus Alexandrinus lived some-
time in the third century and was the disciple of the
great and justly celebrated Origen. A fragment of his,
which stilt remains, bears ample testimony to the ortho-
doxy of his opinions on the subject before us : — ** The
'* essence of the Son, says he, *' is not something ex-
" ternaliy invented, nor something brought into being
'* from nothing ; but it came from the essence of the
*' Father, as splendor from light, or vapour from watej-.
" For neither the splendour nor. vapour, is the very
** water, or the sun, nor is the essence of the Son
" something different from the Father, but the efflux
" of the Father's essence, that same essence of the Fa-
" thtr not admitting division. For as the si:n remains
" the same, and is not lessened by the rays it sends
" forth, so the essence of the Fatlier undergoes .no
" change, though it send: forth the Son, its image." '
154. Luc I AN
* Ibid. c. rj.
3 Apud Athan.
5^8 AN APOLOGY FOR THE
154. Lucia N, the martyr, was a presbyter of the
church of Antiochj in the third age, and a very eloquent
and learned man. His creed is said to have been as fol-
lows:— ** We believe agreeably to evangelical and
" apostolical tradition, in one God, the Father Al-
" mighty. Creator and Maker of all things; and in
" one Lord Jesus Christ j his only-begotten Son, God,
" by whom all things were made, begotten of the Fa-
" ther before all worlds, God off God, Whole off
" Whole, Alone off Alone, Perfect off Perfect, King
" off King, Lord off Lord ; the living Word, Wis-
" dom, Life, the true Light, the Way of truth, the
*' Resurrection, the Shepherd, the Door, Immutable
*' and Unchangeable, the exact Image of the Gv)dhead,
" the Essence, Power, Counsel, and Glory of the Fa-
*' ther, the First-born of every creature, who was in
'* the beginning with God, God the Word, as it is
*' written in the gospel. The PFord was God j hy whom
"^ all things were madcy and in whom all things consist,
" who in the last days came down from heaven, and
" was born of the virgin according to the scriptures :
" and in the Holy Ghost, which was given to the
" believers for their consolation, sanctification and per-
" fection ; as our Lord Jesus Christ commanded his
'' disciples, saying, Go ye therefore, disciple all nations,
" baptizing ihem in the name of the Father, and the Son,
" and the Holy Ghost \ namely, of the Father, who is
" truly Father ; of the Son, who is truly Son ; and of
" the Hoi.Y Ghost, who is truly Holy Ghost: the
'^ words not being simply words, and of no significa-
•' tion, but accurately denoting the subsistence of
*' every one named, and their glory and order; so that
*^ they are in subsistence three, in consent one''' *
155. Methodius vvas a bishop of Tyre in the third
age, and a martyr in x^i\c Diociesian persecution. He
wrote many things, but few of his pieces are now in
being. It appears, however, from what remains of
his
♦ Apud Athan,
DOCTRINE OF THE TRINITY. 569
his works, that he was orthodox in the faith of the Son
of God: For thus he speaks of the Word:
" Thougii he was God, he took upon him hiiaian
" flesh, for this purpose, that we beholding the divine
" exemplar of his life sec before us as in a table, might
** imitate the exactness of a painter in copying it."
156. •* Christ, the man, was full of the pure and
*' perfect divinity, and as Gjd, was after some sort in-
" eluded in the man."
157. " For that be zvas, and truly is God, existing
*' in the beginning with God, and existing as God,
" Govern :;ur and Pastor of the heavenly world, &c. '
158. PoRPHYRius, a martyr of Palestine, and one
of the scholars of Pamphilus, about the middle of the
third century, when he was surrounded with flames,
we are told, " called upon Jesus, the Sov of God, to
*' be his helper," and with those words gave up the
ghost. *
159. In the same year AcAcrus, bishop of Antioch,
being carried before the president Martian, said to him:
" If you think yourself bound to obey a man, who m
<* a short time mmt kave the world, and his body be-
*' come the food of worms : how much more strialy
" am I bound ro obey the mosi powerftd God, who lives
" forever, and who has said. He that shall deny me be-
" fore maiy bim will I deny before my Father who is in
" heaven** Martian then said ; " You have now all
" at once confessed that error of your people, which
" I always wished to be informed of. Has then God
« a Son ? A. He has. Q^ Who is this Son of God ?
" A. The Word of truth and grace. Q^ Is that his
*^ name ? A. You did not ask me his name, but whq
«' he is. Q^ Tell me his name. A. He is called
« Jesus Christ." V
1 60- In the Acts of the martyjdom of Nicephorus,
Z z z who
5 Apud Bibliothecam, Tom. 3.
♦ Euseb. Mart, of Palestine, ch. Ji,
' Rcinart's Acts of the Martyrs, p. 14.1.
5 yd AN APOLOGY FOR THE
who suffered about the year 260, it Is related, that
Sapricius, who was first apprehended, was a^^ked by
the Govcrnour, " Of what profession are you ? A. I
** am a Christian. Q^ Are you of the clergy ? A.
** I have the honour of being a priest." — He then
added, " We Christians acknowledge Christ for our
^' Lord and Master j because he is the true God, and
*' the Creator of heaven and earthy and of all things
« therein."^
161. In the year 250, Pionius, a priest of Smyrna,
as also SuBiNA, and Asclepiades, were apprehended and
carried before Polemon, and being asked what God he
adored ? Pionius answered: — " The almighty God who
*' created the heaven and earth, and all things therein,
*' who hath made himself known to us by his Word,
** Jesus Christ." The President then addressing himself
*^ to Asclepiades, asked : What are you ? A. A Chris-
" tian. Q^ Of what church? A. Of the catholic
*' church. Q^ What God do you worship ? A.
*' Christ. What then, said Polemon, is that an )ther
*^God?" To which Asclepiades replied: " No, he is
*' the same God whom they have just now confessed."
When they were brought again before the Judges,
these asked, " Why do you not sacrifice ? A. Because
" we are Christians. Q^ What God do you worship ?
" A. Him who made the heavens and adorned them
" with lucid orbs ; who made the earth and decked it
" with, flowers and trees, and fixed the bounds of the
*^ sea. Q^ Do you mean him who was crucified F A.
** Yes, I mean him whom the Father sent for the sal-
•' vation of the world." '
162. PiERius, a presbyter of the church of Alexan-
dria, flourished in the third age, and was a man of great
eminence. His works are all lost ; but Photius tells
us, that he was perfectly sound in the article of Christ's
divinity.
Such
* Ibid. p. 24.6.
^ Ruinart's Acts of the Martyrs, p. 128.
DOCTRINE OF THE TRINITY. -5^1
Such is the evidence of the three first ages to the
divinity of Christ, and those other doctrines which are
therewith connected -, from whence it appears that these
Fathers acknowledged the eternity and divinity of the
Word, and of the Holy Ghost, with the Trinity of
persons in the one living and true God. Whether they
were right in so doing makes no part of our present
enquiry. The matter of fact is all we are concerned to
prove. The Holy Scriptures alone must determine
the validity and importance of doctrines. "
■»w»**3K«^ffO?K5?^S»*w*
PART SEVENTH.
SECTION VII.
Opinions of the CHRISTIAN FATHERS, and others,' who flourished in the
fourth, and beginning of the fifth centuries, concerning the PERSON of
CHRIST, and the doctrine of the TRINITY.
THE sentiments of the primitive Christians, v/ho
lived sometime before the Council of Nice, have
been detailed pretty mnch at large ; we will now proceed
to lay before the reader a short view of the opinions,
which prevailed on these great subject§, immediately
before, during the time of, and for some years after, that
important period.
163. In the beginning of the fourth century a whole
city in Phrygia, men, women, and chiklren, were all
burnt to death in a church, as they were at their devoti-
ons, " calling upon Christ, the God over nil." *
164. St. Felix, who suffered death at the same
Z z z 2 time
* There is a good abridgment of the doctrines of the three first
ages in the first vol. of Dupin's New History of Ecclesiastical
Writers, p. 179.
' Euseb. Ecclea. Hist. 1. 8. cap. 11.
572 AN APOLOGY FOR THE
timt-, under the Dioclesian persecution, prayed in the
manner following, during his last great co-iflict: — " O
*^ Lord God of heaven and eartn, Jesus Christy I bow
''my neck to thee as a sacrifice, who livTst to all
" eternity j to whom belong glory and magnificence
" forever and even Amen." *
165. In the Acts of Thelica, who suffered about
the same time, wc have this prayer : — " I give thanks
" to the God of all kingdoms. Lord Jesus Christ,
" we serve thee. Thou art our hope. Thou art the
" hope of Christians. Most ht)ly God, most high
" God, God almighty, we give thanks to thee for thy
" great name." *
166. ViTALis, a martyr in this century, St. Am-
brose tells us, made this his last prayer : — " O Lord
" Jesus Christy my Saviour and my God, command
*' that my spirit may be received; for I desire to ob-
" tain the crown, which thy holy angel hath shewed
« me." ^
167. Victor, who suffered death for the faith of
Christ at Marseilles, about the year 303, in his speech
to the President said, " How worthy is he of our love
" and our aduraiion, who, when we were his enemies,
" lovec; us first, and in order to rescue us, remaining
" G'D, he became many not diminishing his divinity,
" but cloathing himself with c ur humai.ity." *
168. When EuPLius was suffering under the tor-
ments inflicted on him by his persecutors, Calvisianus
said to him : — " Euplius, lay aside this madness, wor-
*' ship the gods, and you shall be set at liberty." To
which he replied i " / adore Christ, I detest devils,
" I adore the Father, and the Son, and the Holy
" Ghost. I adore the holy Trinity, besides which
" there is no God." '
169. Afra
■ Baron. Annak, 302.
* Ibid. 303.
' Exhort, ad Virg, vol. i. p. 105,
♦ Ru art, p. 304.
s Ibid. p. 439.
DOCTRINE OF THE TRiMlTY. 573
169. Afra was burnt at Augsbiirgh in 304. Whc-ji
lied to the stake she prayed in the following words : —
*^ O almighty Lord God, Jesus Christ, zvho earnest
'* not to call the righteous^ iut iinners to repentance^
" &c." — And, when fire was put to the faggots, she
prayed again in these words: " O Lord JlsuS
" Christ, I give thee thanks, that thou hast vouch-
" safed, &c. I offci this sacrifice of myself to thee,
" who with the Father and the Holy Ghost livest
" and reignest G d, world without end. Amen."*
170. In the same ytar, 304^ Faustus, Jaxuarius,
and Martialis, who iutfcred at Cordova, said to
EuGLN'ius : — '* We are Christians, who confess Christ,
** who is the one Lord, by whom zve and all things zverle
" made." — Martialis said, "Christ is my comfort,
" whom they vvith j iy and exultation have confessed.
** For there is one only God, the Father, the Sont, and
*« the Holy Ghu^t, to whom praise and glory arc
« due.' '
171. About the year 306, Phileas, bishop of Thnmis
in Egypt, was sent prisoner to Alexandria ; and being
asked by the president Culsianus, 'Mb Christ God i
" He replied. Yes. Q^ Was God crucifttd .? A. Lie
" was crucified for our salvation. Q^ Was Paul God?
*' A. No J he was a man like unto us : but the Spirit
" of God was in him, and wrought manv signs and
*' wonders by him." *
172. QuiRi.Mus, bishop of Siscia, who suffered in
the year 309, bc-ing a.sked by Ivlaximus, *•' Why did
*' you run away ?" replied, " 1 did not run away, but
*' obeyed the command of niy Lord : for it is v.iitten,
*' If they persecute yen in cne city flee into another, CX
" Who commanded this? A. Christ, who is trut:
*' GoD."»
173. Peter, bishop of Alexandria^ died a martyr
abo'jc
• Ibid. p. 502.
' Ibid. p. 597.
« Ibid. p. 549, 550.
» Ibid. p. 552.
574 AN APOLOGY FOR THE
about the year 311. From some small remains of his
it appears, that he was sound in the faith concerning the
Son of God. " The Word being made flesh," says
he, " by the will of God, and found in fashion as a
" man, was not deserted by the Divinity."
174. " God the Word, in the absence of man,
" according to the will of God, who is able to do all
" things, was made flesh in the womb of the virgin,
" n(;t standing in need of the presence, or operation
" of man."
175. " And he said to Judas, P'ost thou betray the
*' ^on of man with a kiss f These things, arid the like,
" and all the signs he did, and the powers shew that he
*' was God, and was made man. Both points then are
" demonstrated, that he vv-as Goo by nature, and that
" he was man by nature.^' *
176. Ar NOB I us flourished in the very beginning of
the fourth century. Seven books of his against the
Gentiles are still extant, from which we learn that his
sentiments, concerning the person of Christ, were much
the same with those we have already produced.
" Ought v/e not," says he, " to look upon Christ as
*' God, and -worship him with truly divine worship,
" from whi>m we have already received so many bles-
*' ^ingsj and expect he will bestow much greater bles-
*' sin^^s on us hereafter ? — Perhaps some one in a rage
*' may say. Is Christ then God? Yes, we will answer,
'* he is God, — and was sent to us for a most important
" cause. — He was the sublime God, God from his tn-
" ternal root or generation j and, being God, was sent
" by God his eternal Father to be the Saviour." *
177. " If Christ was God, why was he seen in the
" form of man, and killed after the manner of man ?
" Answer:. Could that invisible power, that incorpo-
" real substance otherwise communicate himself to the
*' world, and be present at the councils of men, than
by
* Annot. of Grabe on the Works of Bull, p. 173.
* Adv. Gentes, lib. i.
DOCTRINE OF THE TRINITY. 575
" by assuming some covering of more solid matter,
*^ which might receive the darted ray of the eye, and
" upon which our dull sight might fix ? What mortal
" is there that could see him, that could behold him,
** if he should give himself to the world, such as he in
*' his primogenial nature is, such as he Wv)uld have
" been in his own quality, in his Deity ? He, therefore,
" took upon him the form of a man, and veiled his
*' power under the similitude of our kind, that he
*^ might be seen and beheld." '
178. " But he was killed after the manner of men.
" Not he himself. For the Divinity is njt subject to
" death j nor can that which is one, simple, and not
" made of any parts, be destroyed /by dissolution.
" Who then was seen to hang upon the cross, v/ho died ?
" The man which he put on, and carried about with
" him."*
179. A Heathen in Arnobius tells him, and in him
all the Christians of that age, that the gods were not
enemies to them, because they adored the omnipotent
God, but because, says he, " Tou deify, and ivilh ycur
'^ daily -prayers worship a man that was born, and -what
" is most infamuus, one that was put to death with
*^ vile persons on a cross." *
180. Lactantius was the most elegant writer of
all the Chrisdan fathers. He was brought up in Pagan-
ism, converted to Christianity in the latter end of th-
third century, and died in 316. He is generally sup-
posed not to be so consistent in his opinions as most of
those who preceded him; but he is sufficiently clear
and satisfactory upon the pre-existence and divinity of.
our blessed Saviour. " When we say," replier, he to
an objection, " God the Father and the Son, wc do
" not say different, nor do we separate them both ; be-
*^ cause the Father can not be zvilhout the Son, nor
" can the Son be separated fr cm the Father. For he
" can't be called Father without a Son, nor can the
" SCN
3 Lib. 1. 4 Ibid. sjbid..
5/'
AN APOLOGY FOR THE
" Son be begotten withoui. a Fa fher. Since, there-
" fure, the Father makes th'^ Son, and tlie Son the
'' Fathe.^, there is one mi id, one spirit, o;ie swbstance
*' to thrm both. But the t ath^r is as ar> overflowing
** fountain ; the So^' as a stream running from it ; who,
''^ because iaiLhrpi and dui'- to his su^rc-ne Hather^
*' is not separated, as the river is not from the fomi-
" taiii, nor the ray from the sun; because both the
*' water of the fountain Is in tiie river, and the light of
" the sun in the ray." **
1 8 1. " The Mldjator vv-as to be an^ example of
** virtue and holiness to his redeemed ones, which he
*i* could not be as Godj wher<s-fore \\t incar?}aicd him-
" selfy to shew by his own conquering of the desires of
" the flesh, chat the commissi 'O of si.^ was not neces-
" sary, but V(j!untary, and by his own pattern to encour-
•?* age and enable us to overcome the lusts thereof." *
182. " The most high God and Parent of all, when
** he would transfer his religion from the Jewish to the
" Christian church, he sent a teacher of righteousness
*'' from .heaven, that so tc- hi^ new worshippers he
'*' might by him give a nev/ law ; not^ as hi: had done
■^ before, by man only. Nevertheless h,e would have
** him born as a man, that so, in al! tilings, he might
"- be like the supreme Father. For he, v/ho is Go'D
*' the Fat!1cr> the original and first principle of all
" things, because he hath no parents,, is most truly stiled
" by Trismegistus, Atztw^ -^xi Aa.viTia<^, Vi.ithout
*' father and without mcther^ as being begotten of
" oone. Therefore ako it behoyed the Son to be twice
■'-^ born-, tliat so ^,t might become A'zarx(^ vui A'xviru^,.,
^ without father and without motl:ier. For in his first and
^'^ spiritual birth he was without mother, being born of
*' God the Father only, widiout the office of a
'"^ mother; but, in his second and carnal gei,eration, he
"^ was without father, being conceived in a virgin's
" womb, without the intervention of a human father :
*' that
• Lib. 4. cap. 2^
' ibid. cap. 2;,
DOCTRINE OF THE TRINITY. 577
** that so, having a middle substance between God and
" man, he might, as it were by the hand, conduct this
" frail and infirm nature of ours to immortality. He
" was made both the Son of God, through the spirit,
" and the Son of iMan, through the flesh; that is to
" say, be is both G'^d and man. The divine power
" appeared in him by the works which he did : the
" frailtv of man appeared by the sufferings he under-
" went'.'"
183. " That he was both God and man, com-
" pounded of two natures, we learn from the prophets,
" in their predictions concerning him." "
All these authors lived, wrote, and finished their
mortal career, before the Council of Nice. This is
allowed by every party. I^et any man judge then,
what credit is due to Mr. Lindsey when he says
" i( the matter is to be put to the vote as it were, it is
" absolutely necessary, that the less learned should be
*' told, what upon enquiry will be found to be un-
'^ deniably true, namely, that the Fathers of the three
*' first centurii-s, and consequently, all christian people,
'* for upwards of three hundred years after Christ, till
** the Council of Nice, were generally Unitarians, what
" is now called either Arian or Socinian." ' How
can you advance such an assertion, Mr. Lindsey '^.
What lengths will not false zeal for a party carry even
worthy men ? As an honest man, and a lover of tnith,
you ought assuredly to retract this declaration. This
I do not find you have ever yet done, though Mr.
Burgh with such abundant evidence has proved the
falsehood of it, and though your friend Dr. Priestley
was so far convinced of the invalidity of it as to declare,
" he allows all that bishop Bull and Mr. Burgh ascribe
*' to the Fathers of the second and third century j I
" allow," says he, " that they held the doctrine of
" the divinity of the Son at least ; but it was in a
A a a a ** qualified
* Lib, 4. 9 Ibid. " Apology, p. 23, 24.
y
578 AN APOLOGY FOR THE
" qualified sense, and by no means the same that was
'* maintained after the Council of Nice."
Be it as it may, the reader has now Mr. Lindsey's
assertion, and the several declarations of the Fathers of
the three first centuries before him, he will therefore be
competent to judge for himself on what side the truth
lies.
184. Alexander became bishop of Alexandria in
the year 313. In his time, and in his church,. Arius
arose, who denied the divinity of Christ. Alexander
called a council of the bishops of Egypt and Lybia,
in number about one hundred, to consider of the bu-
siness, and they wrote a letter to the bishops of the
neighbouring countries, in which they make use of
these words: — " What these (Arius and his adherents)
*' have taught contrary to the scriptures, is — that God
" was not a Father-^— that the Word of God did not
'* exist from all eternity — that there was a time when
" the Son did not exist — and that he was created out
" of nothing." — Then Alexander and his brethren add
— " W^hoever heard such things as these; or, if he
" should happen to hear them, would not be asionish-
'^ ed, and stop his ears that he might not hear them ?
*' Or who is there that will riot condemn these, when
" he hears John saying, L2 the beginning was the Word,
*' — and, by him all things zvere made ^"^ *
185. EusEBius, bishop of Cesarea in Palestine, was
born about the year 265, and died in 340, aged 75.
He was an active member of the Council of Nice,
and has written pretty largely upon the subjects of our
enquiry. But as we have already quoted him on form-
er occasions, we shall only produce in this place two or
three short passages from his works.
" The Son is the one perfect and only-begotten God
" ofF GoD-r-a second light like in all things to himself.
" — The generation of the Son is above all compari-
" son, and not after the manner of any natural bodies.
cc —The
*Socrates's Ec. Hist. 1. i. cap.. 6.
DOCTRINE OF THE TRINITY. 579
*' — The Son was begotten, not being for any time
" without existence, and afterwards made, but existing
" and pre-existing before everlasting ages, and co-ex-
" istini^: always as a Son with the Father, and not be-
" ing unbegotten, but begotten of the unbegotten
*' Father, being the only-begotten Word, and God off
" God, not emitted from the substance of the Father
" by any separation, section, or division, but receiving
" his essence by the ineffable and incomprehensible will
" and power of the Father, in a manner not to be ex-
" pressed, or comprehended by us, from all ages, or
" rather before ail ages." '
186. " That he who spake to Abraham and Moses
" was the Son of God," says this excellent writer,
" is plain from his own words to Moses, when he said,
" I am the Lord that was seen by Abraham, Isaac, and
" Jacob : so that he positively assures us that he was
" seen by the Patriarchs. And, indeed, this is suffici-
" ently told us in the ancient history ; as when he is
" said to have appeared to Abraham in Mamre, as he
" sat at the door of his tent. In what shape is also
*^ told us — that he appeared as a man. Now that this
*' was no other than the Son of God, our Lord himself
" assures us, when he says — Abraham saw viy daj/y and
" he rejoiced to sec it ; adding to their further astonish-
" ment. For before Abraham zvasy I am. Where it i^
*' plain, he fully asserts his pre-existencc. And this he
" insinuates to Moses, when he calls himself, I am that
" I AM. And therefore the apostle Paul dothjustly
*' own him to be the mediator between God and the
" Israelites, when he says; 'The lazv was given by
" angels in the hand of a mediator. So that this was the
" mediator that spake to Moses even before he became
" man. Even as the same apostle tells us, when he
" says : 'There is but one Mediator between God and
*' tnan, the Lord Jesus Christ." *
187. J. FiRMICUS
3 Euseb. Demon. Evan. 1. 4. c. 2.
♦ Com. Marcel. 1. 3. c. 21,
Sio AN APOLOGY FOR THE
187. J. FiRMicus Maternus presented a treatise
on the errors of the Gentile religions to tiie emperors
Constantius and Constans in the year 342. In this
treatise he ajiplics the twenty fourth psalm to the Son of
God in thr manner of Justin Martyr. He calls Christ
God," and " the Almighty God ' — says that" the
sin or y\dam could on^y be compensated for by such
a propitiation 'S Christ b-came for us," that therefore
the Word of God united himself with a human body,
that he might conquer death znd deliver man" — that
human nature, by God and man in union might come
from the merit of obedience to a reign of immortali-
ty."— He then closes his work with an admonition to
le Emperors : — '' Let your clemency look: ever up to
heaven ; from God let it ever wait for help -, kt it
implore the venerable Deity of Christ ; and for the
world's and your ov-n salvation, offer to the God of
salvation, spiritual sacrifices." ^
J 88. Athanasius was born, A. D. 298. He became
a presbyter of the church of xA-lexandria in 326, the year
after the Council of Nice, when he was only about 28
years of age. He was chosen bishop of that sec, upc^n the
demise of Alexander, and, after a life of great la-
bour and persecution, he died in peace, A. D. 373, aged
75 years. The works he hath left behind him contain
ample specimens of his great talents, and thorough ac-
quaintance with the Arian controversy. I will produce
a few extracts from his writings, because that he was
indisputably one of the most able defenders of the divi-
nity of cur blessed Lord of the age in which he lived;
and though only a presbyter at that time in the church
of Alexandria, one of the most active persons in die
Council of Nice ; and, indeed, the great bulwark in the
following years against the Arian heresy ; insomuch
that it was commonly said, " Athanasius against the
world."
" We
5 Burgh's Sequel, p. 84, 85.
DOCTRINE OF THE TRINITY. 5«i
*' We confidently assert," says this great man, " and
** clearly prove the true religious faith out of the holy
" scriptures ; and we place it as a candle on a candle-
" stick. We alledge that the Son is naturally and
" substantially the Son of the Father ; of the samr:
" essence with him ; his only-begotten WibDOM j his
" true and only Word: that he was not made, nor
" created; but begotten of the substance of the Father;
'^ chat therefore he is truly and properly God ; being of
" one substance with God the Father : — chat he is the
" express and ad^ quate representation of the person of
" the Father ; light .-^fl light; the true and genuine
" power and im.'.gc of his Father's sub.^tance. He
*' always was, and is, and never was not : for the Word
" and Wisdom of the Father must certainly be
*' eternal, as well as the Father." "
189. Macarius, the Egyprian, was born in the very
beginning of the fourth century. He appears to have
been a man of profound piety. Fifty of his homilies,
and some other treatises, ac still extant. The divinity
of Christ and the Holy Spirit with the doctrine of the
Trinity are frequently made mention of in his writings.
I will produce a few instances, and refer to the work$
themselves for others.
" G^D, who is immense and surpassing all concep-
" tion, lessened himself, out of mere goodness, and put
" on the members of this body."
190. " The Lord embodies himcelf that he may be*
'' come the meat and drink of his people. — He appeared
" to every one of the holy fathers as he pleased and
" thought best for them ; after one manner to Abra-
" ham, after another to Isaac, afcer a third to Jacob ; in
'' a different way to Noah, to Daniel, to David; to
•^ Solomon, to Esaias, and to every one of the Prophets ;
" after one manner to Elias, after another to Moses." '
19T. " Con-
• Orat. I. adv. Arlan. sect. 9.
' Horn. 4. passim.
5^2 AN APOLOGY FOR THE
191. " Consider well thy dignity, how valuable thou
" arc ; that God hath made thee above the angels, when
"^ he came also of his own accord in person upon earth,
" on thy errand and redemption. God himself and his
" angels came to rhy salvation. For the King, the
" King's Son, held a consult widi his Father, and the
" Word was sent, and took flesh upon him, and, con-
" ceaHng his divine nature, laid down his life upon the
** cross that he might save like by like. So great is
" the love of God towards man ! For thy sake he that
" cannot die chose to be crucified." *
192. *' Let us return glory to the Father, and to
" the Son, and to the Holy Ghost, for ever and ever.
'' Amen."^
193. Hilary, bishop of Poictiers, wrote twelve
books in defence of the Trinity, besides other works,
and died in the year 367. His treatise on the Trinity
is the largest and most methodical work of any that we
have in all antiquity upon this subject. To quote every
thing that is important in it is not consistent with the
nature and brevity of our plan. I will therefore
produce only two or three passages to shew the harmo-
ny of his sentiments with those that are gone before.
In the second book he says, " The mystery of the
" Trinity is immense and incomprehensible, not to be
** expressed by words, nor reached by sense. Being
" imperceivable, it blinds our sight; it exceeds the ca-
*■' pacity of our understanding. I understand it not.
'' Nevertheless I will comfort myself in this, tliat neither
" do the angels know it, nor ages apprehend it, nor
'*^ have the apostles enquired of it, nor the Son himself
" declared it."
194. In the seventh book he says, " Jesus Christ is
" the TRUE God, Son of the true God, born before all
" ages, and afterwards begotten off Mary."
195. This learned Bishop sent on a certain occasion
a
* Horn. 15.
'^ Kom. 7. ad fin. and in many other places.
DOCTRINE OF THE TRINITY. 5«3
a morning and evening hymn in an epistle to his daugli-
ter Abra, which he conceived in the form of a prayer to
Christ, for preservation from the perils of the day and
night ; and concludes with the common doxology —
" Glory to thee, O Lord, — glory to the Only- begotten
'^ — with the Spirit, the Comforter, now, and through-
" out all ages."
196. AusoNius wrote about the year 375. He is
full of the doctrine of the Trinity. In a poem entitled
Gryphus he says, " The one God is three." In ano-
ther, stiled Ephemeris, he allots the first hours of the
day to prayer. " God," says he, " is to be invoked by
*' me, and the Son of the most high God -, their majes-
" ty in conjunction with the Holy Ghost being equal."
He then proceeds to the prayer itself which he addres-
ses to Christ, whom he calls upon by the titles of,
" Saviour, God, and Lord, Mind, Glory, Word, Son,
" VERY God off very God, Light off Light." '
197. St. Cyril, of Jerusalem, died in the year 386.
We have several discourses' of his still extant in the hjrm
of Catechetical Lectures, wherein he delivers his religi-
ous opinions with great freedom. He says, " There is
" but one God, the Creator of all things, who is every
*' where present, who is omniscient, omnipotent, and
" unchangeable." He adds, " There is one Lord Jesus
" Christ, the only Son of God, God begotten of God,
" like in all thinc-s to iiim wlio beo-ac l-.im, who was
" from all eternity, who sitteth now at his right hand
" and reigneth with him. — He is the Word, and the
"^ Word of God, truly united to the human nature —
" He assumed real flesh from the virgin — He was truly
" man, subject to human infirmities, and to death itseli.
*' — Concerning the Holy Spirit we ou2;ht to have the
" same notions of him as of the Father and the Son. He
" is one, indivisible, almighty, and OMNisciLNT. He
" ought
* Sfc Burgh's Sequel, p. 6a.
58+ AN APOLOGY FOR THE
*^ ought to be honoured as the Father and the Son^ being
*^ one and the same Divinity." *
198. Gregory Nazianzen, the best scholar of the
most learned age of the ancient church, was born, A. D.
324, and died, A. D. 389. This great man, has spoken
at large upon the divinity of Christ, and the doctrine of
the Trinity, on several occasions. " We ought to ac-
*' knowledge one God the Father," says he, " unbc-
" gotten and without beginning, and one Son begotten
" of the Father, and one Spirit having his existence
" from God ; different from the Father, indeed, in that
*' he has no power of fructification, and to the Son,
" as being unbegotten ; but in other things of the
" same nature, the same honour, the same glory, and the
*' same dignity." ^
He stiles it in another place, the adorable Trinity,
above and before the world ; before all time ; of the
*' same majesty, of the same glory, increate, invisible,
" above our reach, incomprehensible." *
And again he says, " We ought to hold one God,
" and to confess three subsistences, or three persons
" each with his respective property according to his
** subsistence." *
These, with many other sentiments to the same pur-
pose, are advanced by this learned and eloquent writer.
199. St. Ambrose, bishop of Milan, was born, A. D.
;;'^2,:2, and died, A. D. 397. He was an eminent instru-
ment of good to the church in his day, and hath left us
a considerable number of treatises on moral and religi-
ous subjects. Among others, he has written pretty
much at large in defence of the deity of Christ and thc-
Jloly Spirit, with the doctrine of the Sacred Trinity,
In this taith, it is well known, and generally allowed,
this learned and laborious bishop both lived and died.
In his one book on the divinity of Christ, and his three
books
* Cateches. 11 et 16. p. 98 and 176.
i' Orat. 26. p. 445. — ♦ Orat. I::, p. 204. — ' Orat. 29. p. 490.
DOCTRINE OF THE TRINITY. 5^5
books concerning the Holy Spirit, as well as in his tract
on the Apostle's Creed, he has treated pretty much at
large on these profound and mysterious subjects. " The
" divinity of the Holy Trinity," says he, *^ is to be believ'd
" to be without beginning and without end, although it
" is difficult for the mind of man to comprehend it.
" Hence it may not improperly be said concerning it,
" that we comprehend this only of it, that it cannot be
" fully comprehended. There is therefore one God-
" head in the three, and there are three in whom is one
*^ Godhead. There is no confusion in the unity,
" neither is there any difference in the Trinity." *
2bo. Basil the Great was born, A. D. 328, arid died
in 378. He was the friend of Gregory Nazianzen, and
worthy of t!ie honour. As there is no question made
concerning his religious sentiinents ; I will only produce
the followino- extract from his writings :
" The Spirit is not to be supposed the same with
" the Father, from its being said tliat Goci is a spirit.
" Nor yet may the person of the Son and Spirit be
'' imagined one and the same, from its being said again,
" If any one have not the Spirit of Christ he is none of
" his : hit Christ is in yon. From hence indeed some
" have been led to mistake, as if the Spirit and Christ
" were the same. But wiiat say we ? Namely, that the
" property of nature is hereby demonstrated, but not
" any confusion of the persons. The Father is he
*' who hath a perfect essence, and stands in need of no-
" thing; the root and fountain of the Son and Holy
*' Ghost. The Son also is the living Word in the ful-
" ness of the Godhead, and the offspring of the Father
" without any defect. In like manner the Spirit is full,
" not part of another, but considered as perfect and en-
" tire in himself. Thus the Son is inseparably united
" with the Father, and the Spirit is inseparably united
" with the Son, there being; nothinor to divide, nothino;
" which might cut off this eternal conjunction. There
C c c c "has
* Tract, in Symb. Apost. p 89,
586 AN APOLOGY FOR THE
" has no age or distance of time passed between them,
«« nor can our mind conceive any separation, by which
" the Son should not always coexist with the Father,
« or the Holy Ghost with the Son. When therefore
« we conjoin the Holy Trinity, think not of it as
'^ three parts of something which only is not in fact
" divided, (for this were an impious imagination) but
*<^ understand the inseparable coexistence of three who
" are perfect and incorporeal. For where there is the
*' presence of the Holy Ghost, there also is the presence
" of Christ, and where Christ is, there the Father is
" evidently also. Know ye not^ that your bodies are the
" temple of the Holy Ghost ? And if any one defile the
*' tenvple of God, him shall God destroy. Being sanctified
*' therefore by the Holy Ghost, we receive Christ
" dwelling in us in the inner man, and with him the
" Father, making a common abode with those who are
«' worthy. The same conjunction likewise is denoted
** by the tradition of baptism, and the confession of
" faith. For if the Spirit be different in nature, how
" came he to be numbered together with them ? And
" if in a course of time he was only produced into
" being, and added to the Father and the Son, how
" camiC he to be ranked with the eternal nature ? So
*' that they who divide the Spirit from the Father and
" the Son, and number him among the creatures, must
" at once imply the form of baptism to be insignificant,
" and the confession of faith defective. For the Tri-
" nity will be no more a Trinity, if the Spirit be taken
" from it. And yet if any part of the creation be taken
" in, the whole creation may come in (by the same
" reason) and be numbered with the Father and the
" Son. For what (in this case) should hinder us from
" saying, I believe in the Father, and the Son, and in
" the whole creation (or in every creature ?) Since if
" it be pious to believe in a part of the creation, much
*^ more will it become us to take the whole creation
^* into our confession. But if you believe in the whole
" creation.
DOCTRINE OF THE TRINITV, 587
*' creation, you then believe not only in angels and mi-
** nistring spirits, but in whatever adverse powers there
*^ may be, seeing they also are a part of the creation,
** and you are joined to these in the confession of faith.
*' Thus does the blasphemy against the Holy Ghost
*' lead into wicked and unlawful assertions : and as
" soon as you have spoken what you ought not concern-
" ing the Spirit, the dereliction of the Spirit is manifest
" from thence. For as he that shuts his eyes carries
" darkness with himself; so he who departs from the
*^ Spirit, being destitute of him that should enlighten
" him, is overwhelmed with spirit-ual blindness. More-
" over, let tradition have its weight to deter thee from
" separating the Holy Ghost from the Father and the
" Son. This is the doctrine which the Lord hath
*' taught, and the Apostles preached ; which the Fa-
" thers have preserved, and the Martyrs have confirmed.
** Let it suffice to speak as thou hast learnt, and let me
*' hear no more such sophisms as these i Either he is
" unbegotten, or begotten: if unbegotten, he is a father,
** if begotten, he is a son ; but if neither of these, he is
" a creature. For my own parr, I acknowledge the
" Spirit indeed with the Father, but not to be the Fa-
** ther. And I have received him in conjunction with
" the Son, yet not under the character or name of the
*' Son. But I understand his relation to the Father,
*' because he proceedeth from the Father j and that to
" the Son, because I hear, I/d^y one have voi the Spirit
'■'■ of Christy he is none of his. Now if he were not the
♦^ proper Spirit of Christ, how should he appropriate
*' us to him ? I hear him also termed the Spirit of
" truth ; and the Lord is the truth. But when I hear
**■ him called the Spirit of adoption, this calls to mind
" that unity he has by nature with the Father and the
*' Son. For how should that which is alien, ?.dopt ?
** How should that appropriate, which itself is different
*^ jn kind ? Thus therefore am I cautious neither to
*' coin nev/ words^ nor diminish the majesty of the
" Spirit.
S«S AN APOLOGY FOR THE
" Spirit. But as for those who dare to call him a
*^ creature, I bewail and lament them, that by slight
" sophisms and specious fallacies, they throw them-
" selves headlong into hell. For because our mind
** (say. they) takes in these three things, and there is
" nothing in nature which falls not within thi^ divi -hn,
** that it is either unbegotcen, begotten, or created ;
*' since the Spirit is neither the first, nor the second of
** them, TO T^irc-j a^a, it must be the third. This a;^u
" (or inference) of yours, will render you obnoxious to
^' an eternal apuy or curse. Hast thou s,earched out all
" things ? Hast thou a compass of thought to bring
<c every thing under this division ? Hast thou lift no-
" thing unexamined ? Hast thou conceived and shut
" up all things in thy understanding ? Dort thou know
" what is under the earth, or in the deep ?" '
20I. QuiNTus Prudentius was born in Spain in
the year 348. In the fifty seventh year of his age he
became seriously religious, and wrote a variety of pieces
upon divine subjects. My business is only to produce
such passages from his works as shew his opinions on
the doctrine of the Holy Trinity, and such other as are
connected with it. In one of his poems then he savs,
" Be present, O Supreme Father, whom no roan haih
" seen at any time : O thou Word of the Far; ■ r,
" Christ J and O thou propitious Spirit j O thou one
" Power, one Light of this Trinity, eternal God oif
" God 3 O God sent forth from both." •
" Do thou, O Christ, dispel sleep, burst asunder
" the cha'ns of darkness, do away the old offence, and
*' pour into me a new hght." •
2C2. Chrysostom was one of the most able men
among the ancients. He was born, A. D. J54, and
died in 407. No doubt can be entertained of his senti-
ments on the subjects under consideration. He has
spoken at large on many occasions. Take the follow-
ing declaration :
« They
7 Horn. cont. Sabel. et Arlam et Anomacos.
* Hymnus ante Somnum, v. 1. — » Hymnus ad GalH Cantum ad jia.
DOCTRINE OF THE TRINITY. 589
" They who embrace the mad notions of Sabeliius,
or Arius," says he, " do both of them fall from the
soundness of the faith, for want of observing a due
mean. Both those Heretics, indeed, are called
Christians ; but, if you enquire into their doctrines,
you will find the one not much better than the Jews,
and little differing from them, except in name j and
the others very much resembling the heresy o[ P.i ;l
ofSamosata; and both of them exceedingly deviating
from the truth.
*' Great, therefore, is the danger in this respect. The
truth lies in a strict and narrow way, between two
steep precipices i and there is reason to fear, lest,
while we fight successfully against the one sort of
heretics, we ourselves be wounded by the other.
For if we assert the unity of the Godhead, immediate-
ly Sabeliius draws that expression to his own impious
sense. On the other hand, if we make a distinction,
and say, that the Father is one, the Son another, and
the Holy Ghost another, Arius is ready to wrcbt tliar
distinction of persons into a difference of substance.
And it equally concerns us to avoid the impious
confusion of the one, and the mad diversity of the
other, by confessing the Godhead of the Father, Son,
and Holy Ghost, to be all one, and by adding diere-
unto a Trinity of persons ; for thus (hall we fortify
ourselves against both their assaults." *
203. Augustine, bishop of Hippo, was born, A. D.
23S) ^^^ ^^^^ i^ 430. He wrote fifteen books on the
doctrine of the Trinity professedly, besides touchin^i;
upon the subject on many incidental occasions.
" We believe, hold, and faithfully affirm," savi
he, " that God the Father begot the Word his wisdom,
" by which all was made ; his only Son ; one off onci
** coeternal ; most good, and most righteous : and that
" the Holy Spirit is both off the Father and the Son,
*' consybsrantiaJ,-
■ Chrysostom on the Priesthood, b. 4. c. 4.
59© AN APOLOGY FOR THE
" consubstantial, and cocternal with them both. And
** this is both a Trinity in respect of persons, and but
'* one God in the inseparable Divinity ; and one om-
*^ niporent in the inseparable power ; yet so, as that
*^ every one of the three be held to be God omnipotent ,
" and yet akogedier are not three omnipotent Gods,
^ but one God omnipotent. Such is the inseparable
" Unity of the three persons^, and in this manner must
" they be taught." *
204. Theodoret was an illustrious writer of the
church in the latter end of the fourth century. A single
passage of his works, which I find in the third part of
bishop Kidder's Demonstration of the Mefiias, will both
shew what his opinions were upon this great subject on
which we are treating, and confirm many observatk)ns
that have already been made in some former parts of
this work. The quotation is from a sermon of his
against the Gentiles. He telis them what Moses had
written concerning their false gods, and that he required
m his law the worship of the OMf true God. This be-
lief of one God Moses taught in his law, and recom-
fncndcd the worship of him ooiy. Upon this he brings
m the Gentiles objecting against the Christians thus :
" Perhaps,*' says he, " you will say, ye Christians
" liave not kept this law inviolably ; for ye preach not
'*^ an Unity, but a Trinity : whereas the Jews, being
** brought up in the writings of Moses and the Pro-
" phets, worship one only, and reprcheud your Trini-
*' TY :*' To whom he replies:
*' O friends, i think yo\i fit to he pardoned,, being
'* ignorant of the Holy Scripture. Yet I cannot but
*' lament the extreme ignorance of the Jev/s, because
** they being carried from the womb, as the prophet
"speaks, and instructed in divine things from their
*' childhood to old age, are ignorant of the true theolo-
'^ gy. For they continuing a long time in Egypt, and
* iearniBg polytheism there, the all-wise God did not
^« think
* Aug. de Ciyit. Dei, lib. si. cap. 24.
DOCTRlNt: OF THE TRINITY. 59!
*' think fit plainly to reveal to them the mystery of the
" Trinity, that they might not under that pretext fall
" into the polytheism of Egypt. And yet he did not
" altogether conceal the doctrine of the Trinity from
" thos'e, who were to come, sowing some of the seeds
" of the more perfect theology. And therefore he
[' gave the lavv under the representation of one, but
" did enigmatically insinuate the Trinity. For these
" words, Hear, O Israel, the Lord our God is one Lord,
<' teach plainly bodi the Unity and the Trinity:
" for God being once, tlie Lord twice named, declare
" the Trinity. For adding, is one^ he delivered a doc-
" trine agreeable to the Jews, and expressed the Unity
« of the Divine nature : for one is the essence, power
" and will of the Trinity. And therefore the com-
** pany of the invisible powers singing an hymn to God,
«' say Holy thrice^ and Loud but once : by the first
*« declaring the number of properties; by the other
** signifying the common dominion : but hereby the
" Trinity was enigmatically declared. Elsewhere
'* however holy men taught it more plainly; for the
*' most divine Moses, writing the cosmogony, and re-
<' lating the creation of man, affirms that God, the
" Creator of all things, said, Let us make man in our
«' image^ after our likeness : and he adds, /;/ the image of
" God created he him, that he might shew the difference
" of persons. And v/hcn God commanded Noah con-
" cerning the eating of flesh, and forbad him the catirg
" of blood, he affirms, that the God of the universe
" said, IVhoso sheddelh man s bloody by man shall his blood
*^ be shed ; for in ihe image cf God made he man. He
*' doth not say. In my imagc_, but in the image of God,
" shewing the distinction of persons. And when those
" men met together, who were incensed against their
" Maker, to build tlie tower, that great tower which had
** its name from confusion, Moses affirms that God said,
'* Go to, let vs go dozvn, and there confound their language.
'^ Let us go dozvK and confcund, shews a parity of honour.
»' Bar
59^ AN APOLOGY FOR THE
" But the words Go to, signify the Son and Spirit,
*' who were joined in the creation. For seeing that
" when he made man he said. Let us make ma?i in our
" image^ after our likeness i agreeably hereunto, now he
" is dividing one language into many, he takes to him
" his frllow-workerSj the Son and most Holy Spirit.
"In afcer-time, being about to destroy Sodom and its
*' neighbouring cities, partners of her profaneness and
*^ wickedness with thunder and fire from heaven, he
" mentions to us two Lords. Thus Moses writes, Then
*' /^^LoRD rained upon Sodom and Gomorrah brimstone
*^ and fire from the Lord out of heaven^ But lest any
" should think, that this prophet alone speaks of the
" Trinity, hear, O my friends, what divine David
*' savs : By the Word of the Lord were the heavens
" madi':, and all the host of them by the Spirit of his
** mouth. And again, The Lord said unto my Lord,
*' Sit thou gt my right hand until I make thine enemies thy
'^ footstool. And soon after, the sam.c Lord, the Fa-
*' ther of the Lord, saith, Thy throne^ O God, is for-
" ever ; the sceptre of thy kingdom is a right sceptre,
*' Thou lovest righteousness and hateth wickedness ; the're-
*^ fore God, thy God hath anointed thee zvith the oil op
*' gladness above thy fellows. The same doctrine is
** delivered to us by Isaiah, Jeremiah, Ezekiel, and
" Daniel, Zechariah, and Micah, and all the company
" of prophets."
Dr. Fiddes, whom we have so frequently mentioned
in the course of this inquiry, sums up the opinions of
the ancient Christian fathers in these words : —
I. *^ The ancients, in general," says he, " unani-^
'* mcusly maintained against the Heathens and Heretics,
*' that there is but one God in the strict sense. And
^'^ the same ancients affirmed the Son to be God in the
" strict sense; and the Holy Ghost, to be God likewise;
" some, in express^ terms j others, in words equiva-
" lent ;
^ Teit. coiitr. Prax. c. i;^. Origen. in Basil.de Sp. S. p 219.
Cyp. Ep. ad Jub. p. 203. Dionys. Alex. Labbe. torn. i. p. 873.
Sabellius's taunting question to the Catholics ; Ev;^ ©ecv i%o\LVi -a,
DOCTRINE OF THE TRINITY. S9t
" terms; others, in words equivalent; from whence it
*' cvi.lently follows, that they looked upon the three
" Persons as one God.
2. " The ancients, in general, unanimously asserted a
" co-esscntial and co eternal Trinity, either directly and
'* expressly, or implicitly and consequentially ; which, in
" effect, is to teach, that the Trinity is the one God.
3. " The titles and attributes ascribed to the Son ex-
" pressly and frequently (and sometimes, though not so
" often, to the Huly Ghost; but always understood and
" implied) are dem()nstrative proofs that all the three
" Persons are supposed to be comprehended in the idea
" of the one God.
" To mention only such as are applyed to the Son by
the ?nie-nicei;e writers : He is stiled God by all in
in general ; God and Lord by many of them ; Lord
God absolutely by several ; particularly by Justin
ryiarryr and Irenasus, in the application of texts of
the Old Testament: true, or truly Gi d, bv most of
them ; great God by some, and perfect God : God
by nature; Son by nature; true and proper Son, by
" many : God of the Jews, of Abraham, Isaac, and
" Jacob, Very frequently : sometimes, the only Cod,
" and the living God, and counsellor to the Father :
" Creator of men, of angels, and uf all things, conscant-
" ly by all the ancients. As to his attributes, he is re-
*' presented uncreated, eternal, consubstantial, either
" expressly, or in effect, by the concurrent tc timony
*' of the ante-nicene writers. Omnipresent, omniscient,
" omnipotent, immutable, incomprehensible, impassi-
" hie, &c. by several. In short, every thing is attri-
" buted to him that can tend to raise our ideas of his
" dignity, and to denote a person strictly and cssential-
" ly divine. D d d d 4. "■ The
Tff/? Qsy;. Fpiphan. Kcr. 62. shews, that the title of God, as
applied to the Holy Ghosr, was the common language of the chyrch,
at that time. And the argument may be carried up much higher
from this consideration, that the Praxeans and Noetians made the
three persons of the Godhead, one person .
S94 AN APOLOGY FOR THE
4. " The hynms, worship, and doxologies address -
** ed to the three Persons, as old as Christianity itself,
** and as unanimously and constantly adhered to, are all
** so many proofs of the truth of what we assert, that
" the blessed three, Father, Son, and Holy Ghost^
" were the God of the primitive Christians." *
*C-«5i?l^^^5^®5^fe)^te5»*e-
PART SEVENTH.
SECTION VIII.
Miscellaneous evidence to the PERSON OF CHRIST, and doctrine of
the TRINITY, from COUNCILS, HERETICS, and other
CIRCUMSTANCES of the first ages.
205. ^ I AHAT the most respectable of the successors
X of the Apostles were believers in the divi-
nity of the Son of God is sufficiently clear from the
history of those times, independent of these numerous
testimonies. For, about the middle of the third cen-
tury, we have already seen, Caius made an appeal to the
holy scriptures, and the writings of Justin Martyr,
Miltiades, Tatian, Clemens, Irenasus, Mellto, and
others, which declared Christ to be God and man.
He, moreover, appealed to certain psalms and hymns
of the brethren, written at the beginning by the faith-
ful, which set forth the praises of Christ, the Word
of God, and attributed divinity to him.
In the former part of the fourth century, Athanasius
made the same appeal to the Arians : — " We give you
" demonstration," says he, " that our doctrine has
" been handed down to us from fathers to fathers.
" But you, ye revivers of Judaism and disciples of
" Caiaphas, what writers can you bring to father your
" tenets ?
* Theol. Specul. vol. i.p. 392.
DOCTRINE OF THE TRINITY. 595
" tenets ? Not a man can you name, of any repute for
" sense or judgnnent. All to a man are against you." '
^ To the same purpose speaks St, Austin in the be-
ginning of the following age. '< All the catholic inter-
" preters of the Old and New Testaments," says he,
" that I could read, who have wrote before me on the
" Trinity, which is God, intended to teach, con-
" formable to scripture, that Father, Son, and Holy
" Ghost do, by the inseparable equality of one and
" the same substance, make up the wiity divine" ^
. We have another remarkable instance on record in
the time of Theodosius the Great, about, or a little
before, the time of Austin's declaration, where a chal-
lenge is given by the Orthodox to the Arians to try
their principles by an appeal to the catholic writers,
who lived before the Council of Nice, and abide by
the consequence. The Arians, however, conscious the
cause would go against them upon this ground, declined
the trial. '
206. During the first two or three centuries, when
any peculiarly erroneous and obnoxious sentiments arose
among the professors of the gospel, they were usually
borne down and quashed by the authority of the
Apostles, and their immediate successors. Against
Cerinthus and Ebion St. John wrote his gospel and
first epistle. When, after them, other persons arose
and attacked the fundamental principles of the gospel.
of God, Justin Martyr, Irenteus, Tertullian, and
Origen, drew the sword of the Spirit, and for a time
confounded all their machinations. But when er-
roneous doctrines began to diffuse themselves far and.
wide among the brethren, and their patrons became
bold and presumptuous in propagating them, it was
not thought sufficient for the friends of sound and
apostolical doctrine to oppose them in their individual .
D d d d 2 capacity"
s Athanas. de Decret. Syn. Nic. p. 233.
* Aug. de Trinit. 1. i. c. 3.
' Socrat. Eccl. Hist, lib. 5. c, 10. and Sozomen lib. 7. c. ic,
59^ AN APOLOGY FOR THfi
capacity merely, but numbers of the clergy and other
zealous and orthodox believers were called together
fr';m all the neighbouring districts to consider of the
dangerous tendency of such doctrines, and to bear- a
public testimony against them. One of these Councils
was at Carthage by Cyprian, who in the year 255
assembled together 87 bish(jps, besides a great number
of inferior clergy, to consider of the propriety or im-
propriety of rebaptizing of heretics. The^e 87 bishops^
it seems from several circumstances, were all ortiiodox
in their opinions concerning the diviraty of Christ,
and the doctrine of the Holy Trinity.
207. To these we may add the first Council of An-
tioch, which was held against Paul of Samosata, who
denied the divinity of our blessed Saviour, and asserted
that he was noching more than a mere mian. At this
Council were 70 bishops, and inferior clergy a consider-
able number. In their synodical letter to this vain
man, they deliver their religious opinions pretty much
at large. " That what every one believes may be
*^ more manifest," say they, " we have resolved to
** publish and explain in writing the faith which from
** the beginning we have received, and which in the
^' catholic church has been preserved and handed down
*' to our days from the Apostles, who were themselves
" eye witnesses and ministers of the word; — That
*' there is one God, iinbegotten, without beginning,
" invisible, and unchangeable, of v/hose glory and
" majesty it is not in the power of man to form any
*' adequate, idea. Yet though we have but a very im-
*' perfect notion of God, we ought to be content with
'^ what his Son reveals of him, who says. No one knozv-
*^ elh the Father save the Sony mid he to whomsoever
" the Son will reveal him. And as we learn from both
" the Old and the New Testament, so we believe and
** profess this Son to be the begotten Son^ the only- lego t-
^^ ten Sony tht image of the invisible God, the first-born
•' cf every creature:, the JVisdom, the IVord, and the
" Power
DOCTRINE OF THE TRINITY. 597
Power of God, existing before all ages, not by fore-
k owledge, but being in nature and person God, fbt
Son of God. But whosoever says that the Son of
God was not God before the creation of the world,
or who says, that to believe and profess him to be
God, is professing that there are two Gods : we look
upon such a one as having forsaken the ancient faith ;
and all the catholic churches are of our opinion.
For of this Son of God it is written, Thy throne^
O Godj is forever and ever ; a sceptre of righteom-
ness is the sceptre of thy kingdom, Thou hast Icvci
righteousness and hated iniquity j therefore God) even
thy God) bath anointed thee zzith the oil of gladness
above thy fellozvs. — And all the divinely inspired
wriiings declare the Son of God to be God. — Wc
believe this Son, who \Vas always with the Father,
to have fulfilled his Father's will by creating all
things. For he spake and they were made, be coju-^
vianded and they were created. For he who com-
mands any thing gives his commands to another
person j which other person we are persuaded is no
other than God, the only-begotten Son of God, to
whom he said : Let us make man according to our
image and liken ess^ *
2c8. The Council of Nice assembled in the year of
our. Lord 325, to settle the differences which had arisen
in the church concerning the person of Christ. Ac
this celebrated synod were no less than 318 bishops
from all parts of the Christian world, and of inferior clergy
a vast concourse. After much debating upon the sub-
ject, a creed \xas drawn up and signed by all the bishops
present, except two. In this creed, it is well known,
the pre-existence and divinity of Christ, were established.
" I believe," say they, " in one Lord Jesus Christ,
" the only-begotten Son of God, begotten of his Fa-
*' ther before all worlds, God off God, Light off
" Light, very God off very God, bcgotrcn, not made,
** being
• Labbeus's Coun. vol. i. p. 843.
5g8 AN APOLOGY FOR THE
** being of one substance with the Father, by whom
" all things were made : who for us men, and for our
**^ salvation came down from heaven, and was incarnate
" by the Holy Ghost of the virgin Mary, and was
" made man, and was crucified also for us under
*^ Pontius Pilate. — I believe in the Holy Ghost, the
** .Lord and Giver of life, who proceedeth from the
*' Father and the Son i who with the Father and the
" Son together is worshipped and glorified, who spake
'^ by the Prophets." — This is the part of the creed
which respects the subjects we are now upjon. And it
is remarkable, that even the two bishops who refused
to sign it, as firmly believed the pre-existence of Christ,
and most of the other ciTCumstances which that creed
contained, as those who did sign it, and speak of Christ
in tcFms which signify every thing but absolute divini-
ty. " We believe," say they, " in one God, the
" Father Almighty, and in our Lord Jesus Christ his
®^ Son, begotten of him before ail ages, God the
^* Word, by whom all things v.'ere made in heaven and-
•"^ in earth, who descended and was incarnate, suffered,
" arose, and ascended into heaven." ^ —
After Arius and his friends had delivered in his creed
to the emperor Constantine, they further declare,
" This faith we have received from the holy gospels,
'^ m which the Lord saith to his disciples. Go a?id i&acb
" all naiionSy haptizing them in the name of the FatbeVy
**■ and q/ the ScHy and of the Haly Ghost. If we do not
" believe these things, and truly acknowledge the
" Father, the Son, and the Ploly Ghost, as the whole
** catholic church, and the scriptures te^ch, to which
*' we yield an assent in all things, God is our judge
*• both now and at the day of judgment." *
209. After
' Ecc. Hist, of Socrates, b. 1. ch. 8.
' Ibid. cb. 26.
— Acesius, the Novatian bishop of Constantinople, being
asked by the emperoi* Constantine the Great, what he thought of
the Nicene Council, answered, •'There is nothing new in it. It
♦' is what I have received even from the beginning, and from the
" Apostolical tiraes." Apud. Socrat. 1. 1. cap. io.
DOCTRINE OF THE TRINITY. 5^9
10(^. After the Council of Nice in 2>'^c,j there was
another held at Constantinople in 381, consisting of
150 bishops. This was against Macedonius, who de-
nied
** There is so mudi greater veneration due to the determination
** of that Council (than to any single Father or modern Writer)
*' since the Nicene fathers were by far more competent judges of
*' the doctrine debated by them than we of these latter ages, not
" only as they were very near to the times of the old apostolical
*' men, but also as they had the unspeakable advantage of con-
*' suiting the intermediate writers on that subject, and, consequently,
" of balancing aright the arguments both of orthodox and heretical
" authors — which were extant in their age, but are long since cn-
*• tirely perished, or such imperfect fragments left us of them,
" that no certain judgment can be formed of the original works.
*' So that if we could suppose there were any thing dubious in the
*' Christian faith, with relation to the person of our Lord, how is
*' it possible it could be fixed and determined more authentically,
** than by the bishops of the Christian Church, assembled upon
*' that very occasion from all parts of the world, at no great distance
*' from the Apostles themselves ? This early and 'almost) unani-
" mous assembly must, therefore, be considered bv all impartial
" men as the best interpreters of the apostolical writings ; and as
** such, and upon so solemn an occasion, having established the con-
" substantial doctrine, they have established it for the Christian
" church forever. — x-^ll those circumstances concurred in the Fa-
" thers of the Nicene Council that can give weight and authority
** ta the testimonies of mere uninspired men ; consequently wc
*' have a moral certainty of the truth of that faith that ivas cstab-
*' lished by the testimonies of those Fathers as iiiterprceers of
" divine revelation. As if so solemn a decision made by the best
*' judges, so near to the apostolical age, had been designed by the
*' good providence of God, to be left as a standing monument to
" the church, on purpose to prevent all disputes of this nature ia
" future ages." Allix's Reflections on the Conduct of Mr. Whis-
ton, p. 10.
Both Eusebius and Constantine himself bear witness to the cha-
racter and equitable proceedings of this celebrated Council. " It
" was composed," says Eusebius, " of the principal learned men of
*' several nations, some famous for wisdom of speech, some for
** gravity of life, and some for both. Some venerable for their
*• age and experience, others for their ingenuity and wit."
Con-ctantine in his letter to tl;e church of Alexandria signifies,
that he with the Council endeavoured that the truth in controversy
might be thoroughly tried out ; and that all things were narrowly
sifted, by the testimony of the holy scriptures searched into for that
purpose. — See the whole Epistle in Socrat. Eccl. Hist, book i.
chap. 9.
6q^ AN APOLOGY FOR THE
Bied the divinity of the Holy Ghost, as Arius had
denied that of the Son. This Council confirmed what
had been approved at Nice, and added this clause con-
cerning the Spirit :
" And in the Holy Ghost, the Lord and Giver of
^* life, who proceedeth from the Father, who together
*f with the Father and the Son is worshipped and
«<= glorified; who spake by the prophets."
2 JO. After this aa;ain there was another general
Council of 200 bishops at Ephesus against Nestorius
in the year 431, which confirmed the Nicene creed, and
naade some small additions concerning the incarnation
©f the Son of God.
211. And again in the year 451 there was a fourth
general Council at Calccdon against Eutyches con-
sisting of 630 bishops, in which the creeds of the
former Councils were approved and enlarged according
to the circumstances of the times.
212. That the divinity of Christ and the Holy Spi-
rit were understood to be doctrines of Christianity from
the beginning, is further confirmed from the treatment
the several persons met with whom we usually call
heretics. If we consider Simon Magus in this light,
the scripture informs us what reception he met with
from St. Peter. And afterwards, when he had been
rejected by the Apostle, his conduct in going about
the world deceiving the nations, and proclaiming him-
self to be Father, Son, and Holy Ghost, seems strong-
ly to imply, that the doctrines concerning these three
divine Persons were then tau2;ht among; Christians.
213. Cerinthus, who was the next we have any ac-
count of, that denied the divinity of the Saviour, was
opposed by St. John both in his Gospel and first
Fpistle.
214. Ebion was a disciple of Cerinthus, and espous-
ed tiie same errors, which were near the principles of
our modern Socinians. He lived about the year of
our Lord 72. His opinions were opposed by St.
John,
DOCTRINE OF THE TRINITY". 6oi
John, Ignatius, Justin Martyr, Irenaeus, Tertullian,
Origen, and others.
215. About the year 195 again, Theodotus of By-
zantium, revived the same heresy, and was opposed by
Caius, Victor, Hippolitus, and the churches of that
age.
-216. A rtemon likewise, about the year 205, was a
disciple of Theodotus, and a promoter of his erroneous
opinions. He too was resisted by the same Caius, and
those who had opposed Theodotus his master.
217. Beryllus, bishop of Bostra in Arabia, espoused
some erroneous sentiments concerning the person of
Christ, A. D. 242. He was called to an account by
the churches of those days, was convinced of his error
by the great Origen, and restored again to communion.
218. Paul of Samosata, bishop of Antioch, A. D.
26^y gave the churches fresh occasion for exerting their
zeal in behalf of our Lord's divinity. Being called
upon to answer to the charge of heresy, he pretended
to renounce his errors, and was reconciled. Soon after,
hov/ever, he relapsed into the same heresy, and in the
year 270, was again accused, convicted, and deposed.
219. Arius advanced an error concerning the person
of Christ, A. D. 317, somewhat different from the
former. This became the cause of asiemblino; the
famous Council of Nice, where he was condemned by
near 3 i y bishops, two or three only of the number ad-
hering to his opinion.
This short view of the several heretics, who arose in
these early ages of tlie church, shew us in a very strong-
light, that the real and proper divinity of Christ was
the received doctrine of the general body of believrrs
from the very days of the Apostles, independent of
every other evidence.
220. As a further proof of this, it may be urged,
that when the Praxeans, Noetians, and Sabellians,
charged the Orthodox with worshipping three Gods,
they never defended themselves by insisting that the
E e e c Father
6o2 AN APOLOGY FOR THE
Father only was God, and the Son and Spirit creatures ;
but they studiously and conscientiously avoided every
thing of the kind, and insisted, that tliough bodi Fa-
ther, Son, and Spirit, were God, yet that there was but
one living and true God. They were three persons,
and but one God. This single circumstance sh^r'As
plainly, that the dcjctrine of the Trinity, in the com-
mon acceptation of tnat term, was then the generally
received doctrii^.e of the church.
221. I think too we may justly argue from the opi-
nions of the DocetJE, which prevailed in the time of
St. John, that Christ v. as lot ked upon as much more
than human. Indeed, these heretics, who were op-
posed both by St, John and Ignatius, had such an ex-
alted opinion of the Redeemer, that they supposed he
had nothing human about him, and that all his suffer-
ings were in appearance only.
2 22. Another circum.stance, which may be mention-
ed, seems to mjC of some weight in this question, and
that is, when the Novatians, Donatists, and Nestorians,
at different periods, broke off from the Catholics, they
retained the doctrine of the Trinity, as then generally
understood, and only varied from the great body of
believers in some inferior circumstances: In like man-
ner as when the Protestants broke off from the church
of Rome in these latter ages, they retained all the fun-
damentals of the gospel professed by that church, and
only rejected the abuses which had crept in during the
preceding ages. The persons who lived in the first
centuries had considerably the advantage of us for com-
ing to the knowledge of the original doctrines of
Christianity, because they had before them the writings
of abundance of authors which have long since perished
in the wreck of time.
^A^^^
RECAPITULATION
WHOLE EVIDENCE.
WE have now gone through every part of our enquiry in the
manner we had proposed. We have traced the character of oUr
blessed Saviour frt m the beginning of the world to the close of the
divine canon. We have seen what were the expectations of man-
kii d before he came ; what were his own pretensions ; what the
declarations of both friends and enemies while he was here upon
eart ; and wnat the representations of his disciples have been since
he left our world, when they were under the fullest degree of spi-
rituaJ illumination. And the sum of all, in one view, is this :
I.
2.
3-
4-
5-
6.«
7-
8.
9*
lO.
1 1.
12.
'3-
14.
'5-
i6.»
>7-
18.
19.
20.
21.
22,
Christ is
PART FIRST.
the seed of the woman.
Enoch's Lord, coming to judge the wicked.
Abraham's promised seed.
Isaac's promised seed.
{promised seed,
redeeming angeL
gacnering ihiloh.
expected salvation,
the true Melchizedek
the Jehovah tempted by the Israelites.
the true brazen serpent.
Balaam's star and sceptre.
Job's living redeemer.
Moses's prophet like unto himself.
Hannah's anointed king.
"anointed king, and son of God.
son of man.
holy one.
David's-^ Jehovah.
afflicted one.
shepherd.
^Lord of hosts, and king of glory.
^04
AN APOLOGY FOR THE
23.*
24.
25-*
t6.
27-
28.*
29.
30.*
31-
32-
33-
34.*
35-*
36.*
37-*
38.*
39-
40.*
4i.»
42.
43-
Christ is
44.
45-
46.*
47-
48.
49.*
50.
51.*
52.*
53-*
54.*
55-
56.
57'*
58.*
59.*
60.^
6..*
62.
63.*
64.*
atoning sacrifice.
light and truth.
God, whose throne is established in ris^h-
teousness.
ascending king, God, and Lord,
rock.
Lord God, who ascended on high,
afflicted servant,
righteous and peaceful king.
David's-( most high God.
man of God's right hand, and son of man.
everlasting seed.
Lord of the whole earth, whom the angels
adore,
everlasting and unchangeable God.
God, who was tempted in the wilderness.
Lord, who sitteth at God's right hand.
Lord, who existed before the morning star.
Just one, who ruleth over men. .
r wisdom, that existed from eternity.
\ son of the Creator.
Solomon's ■, son of the Father.
) rose of Sharon, lily of the valleys, and chief
C among ten thousand.
. , f God, who overthrew Sodom and Gomorrah.
Amos s I Lord God of hosts.
(Lord their God.
David, king of Israel,
son of God.
God, Lord God of hosts, and Jehovah.
'more than mere man.
Emanuel.
Lord of hosts himself,
wonderful, counsellor, mighty God, ever-
lasting father, prince of peace,
rod, branch, and root of Jesse,
crown of glory and diadem of beauty,
precious corner stone, and sure foundation.
God coming with vengeance & recompense.
Isaiah's-^ Jehovah our God.
Lord God, who should come.
Lord God, who should feed his flock as s
shepherd.
Lord, King of Israel, Lord of hosts, first
and last.
God of Israel, the Saviour, who hideth
himself.
God alone, unto whom the nations are com-
manded to look, bow, and be saved.
Lord, in whom we have righteousness and
DOCTRINE OF THE TRINITY.
605
6;.»
66*
67.
6^.
69.*
70.
71.*
72.*
73.*
7+-
75-
76.
77.*
79-^
80.
82.
83-
84.
85-
86.»
88.*
89.*
90.*
91.
Christ is
strength, and in whom all the seed of
Israel shall be justified and shall glory.
God that reigneth.
servant of God, and man of sorrows, who
Laiah's^ should atone for the sins of mankind.
Lord of hosts, and husband of his church,
witness, leader, & commander to the people,
mighty and righteous conqueror of Edom
and Bozrah.
Lord, who was found of them that sought
him not.
Micah's / '""'^^ ^" Israel, whose goings forth have
1^ been from everlasting.
Being, in whom man should trust,
righteous branch, whose name is Jehovah
Jeremiah's ( our righteousnes?.
branch of righteousness, whose name is
Jehovah our righteousness,
Ezeklds/^"^'^'^'^ David, shepherd of the Lord's
L flock, and plant of renown,
-stone, cut out of the mountain without
hands,
son of man, invested with universal domi-
_. . ,, ; nion.
Darners < t j • 1
^ Lord, m whose name he prays to the Lord
I God.
Messiah the prince, who was to be cut off
L ^s an atoning sacrifice.
i desire of all nations.
f Jehovah, who should dwell in the midst of
his people,
branch, and servant of the Lord,
branch, who should build the temple of the
Lord, who should be both a king and
a priest, between whom and the Lord
Zeciia : of hosts should be the council of peace,
humble, just, and saving king.
Lord, in whose name the people should
walk up and down.
Jehovah who was valued at thirty pieces of
silver.
Jehovah who should be pierced,
shepherd and fellow of the Lord of hosts.
j Lord God who shall come^ with all his
L saints.
f messenger cf the covenant, and Lord who
Malachi's f should come to his temple,
[sun of righteousness.
F
SS^''
6o6
AN APOLOGY FOR THE
Besides all these declarations of the Old Testament concerning the
Son of God, we have an account in the same sacred writings of
various appearances and manifestations of the same adorable person.
92.
93-
9+-
95-
g6.*
91*
98.
99.
100.*
101.
102.*
103.*
104.*
105.
106.*
107.
io8.
109.*
lie*
II I.*
112.*
»i3-
114.
115.
116.
117.
118.
Messiah appeared
at the creation of the world.
to our first parents in Eden.
at the confusion of tongues.
to Abram in a vision.
to Hagar in the wilderness.
to Abraham in person in the plains of Sodom.
to Abimelech king of Gerar.
to Abraham again concerning Ishmael.
to Abraham on the sacrifice of Isaac.
to Jacob in his journey to Padan-aram.
to Jacob at Mahanaim.
to Moses in the burning bush.
to destroy the Egyptians.
to the Israelites on mount Sinai.
to the Israelites in the wilderness.
to Moses and Aaron, Nadab and Abihu.
to Balaam in the way.
CO Joshua as captain of the Lord's host.
to the Israelites at Bochim.
to Gideon atOphrah.
to Manoah and his v/ife.
to Isaiah under the character of the Name
of the Lord,
to Daniel as king of the whole earth,
to Zechariah as man-angel,
to Zechariah as Angel-Jehovah,
to Isaiah in the temple. And
to Habakkuk as the avenger of his people.
This is the amount of the evidence to the person and character ot'
Christ from the Old Testament.
PART SECOND.
The evidence from the New Testament is as follows :
II
-120.* Gabriel, the arch-angel, declared, even before our
Saviour was conceived in the womb, that he was the
Lord God of Israel, barn of a Virgin, begctteti of the
Holy Ghost, called the Son of the Highest, the Son of
God, and an euiriasiing King,
Elizabeth, the mother of John the Baptist, being filled with
the Holy Ghost, declared Jesus Christ to be^^f^LoRD,
before he was born into the world.
122.* Zacharias, Jilled y,'\\.\\ xht Hcly Ghost also, declared that his
121
DOCTRINE OF THE TRINITY. bo;
son John should be the prophet of the Highest, and go
before the face of the Lord to' prepare his way ; and than
Christ should be the day-spring from on high.
123.* The Angel, after his birth, declared Jesus to be Christ the
Lord.
124. Good old Simeon, under divine influence, with the child
Jesus in his arms, proclaimed him to be the Sal'vation and
Light of the --world.
125.* St. Matthew represents him as bcgctten by the Holy Ghost,
and born of the 'virgin Mary, as the Sa-uicur of the world,
and God in human natun.
126* — 'I30.* John the Baptist, when g'rowri to years of maturity,
bore a more ample testimony to his great Lord and Master
than most or all of those who had gone before him. He
positively declares, that "Jesu: existed before he himself
did :
That jfesus Christ was both mightier and mere ijcorthy
than himself:
That he had the po-jcer of kesto'iving the Holy Ghost upon
whomsoever he pleased :
That the souls of men were all in his hand to re^jjard or
punish :
That he is \ki(t only-begotten Son of God :
That though he was upon earih in his human nature,
yet he still continued, in a way not to be explained by u?,
in the bosom of his heavenly F other :
That he was the Lord spoken of by Isaiah ;
That he was the great propitiation, ranrom, and atone-
ment for the sins of the world, represented by the paschal
Lamb, and the morning and evening sacrifice under the
Mojaical dispensation :
That the Spirit of God descended from heaven and
abode upon him :
That he had the power of bestowing the Holy Spi-
R IT upon his folloivers :
That he was ih;* Son of God:
That he was the biidegroom of the church, and de-
scended from heaven, where he had seen and heard the
will of God, which he decljired to the world :
That the Holy Spirit was given unto him without any
measure or restriction :
That the Father hath a peculiar love to his Son, and
hath given all things into his hands :
That whosoever believ«;th on the Son of God shall be
everlastingly saved :
That whosoever contimieth in disobedience and unbeh'ef
to the end of his days shall be eternally condemned, and
the wrath of God abidcth upon him, even now in the
present state.
This
0o8 AN APOLOGY FOR TliE
This Is the information John the Baptist gives us concerning'
the person, character, and oifices oil the Son of God and Saviour
of men.
151.* Nathaniel calls Christ the Soin of God, and the King of
Israel.
132. Martha tells us he was the Christ, and the Son of God,
who should come tnto the world.
7^^ — 134.. Peter, and all tli.e Aposdes, of whom he was the mouth,
declared most assij redly, that Jesus was the Christ, the
Son of the livinj; GoiJ>, and of infinite knowledge and
understandinrr.
135. The Magi of the Eajt offered to the infant Saviour gifts ex-
pressive of their belief of his Divinity.
136.* All the Apostles coafessed their belief in the omniscience of
Jesus.
J 37. A whole ship's crew 'worshipped Jesus, and acknowledged
that he was the Son of God.
138. Pilate would take n>to denial, but declared to all the world,
that Jesus of Nazareth was the King of the Jews.
139. The Roman Centurajn, struck with astonishment at the won-
ders, which acco-mpanied the crucifixion, cried out. Truly
■this tvas the SoN of God.
1^0 — 142, The very De^'Us confessed Jesus to be the Son of Gon,
and well knew that he was the Christ.
143 — 144. God himself iVath repeatedly declared, that Jesus rs his
bclo'vcd Son, in 'whom he =ivas ixjell-pleased, and hath com-
manded all man' ;nid to hear and obey his high behests.
145. The unbelieving Tht)mas,- without the smallest degree of dis-
approbation from ihis great Master, addressed him as his
Lord and his Gov*.
146 — 147. Christ avowed himself the promised Messiah.
148** — i6o.* Jesus Christ asserted his own pre-existence in the
clearest and most saitisfactory manner upon many occasions.
161. He declares that there is something inexplicably mysterious in
his ov/n nature.
162. He asserts his own inf/n'tude of knowledge, and equality to
his Father.
163. He declares his owts proper filiation,
\bif. He assures ki,^ he is the Lord of the sabbath day,
l(}i^. He asserts his own cmnipre\ence and o?nniscience.
166. He proclaims himself the oni.y-begotten Son cf Gop.
167* — 183. Christ speaks of hijiself upon many occasions in the
most easy and familiar manner as the Son of God, in-
timating thereby, that God is his true and proper TpzYcnt.
DOCTRINE OF THE TRINITY. 609
184. — 185. Declares he had actual and ahnighty existence at the
very time his body was laying lifeless in the grave.
i56. Assumes the power of giving natural and eternal life to all
who believe in his name.
187. Proclaims himself the Lord and Master, in an incbmmu-
nicahle sense, of all his followers.
18S. Declares that his intention in coming into the world was to
make atonement for sin.
189. Promifes /(? ^/ayf// in his people in common '■MithW^Y Ki^zf^.
190. Avows himself to be the nvay, the truth, and the ///>, and the
only mediator between God and man — declares that he
who had seen him had seen the Faiher — that he was
in the Father, and the Father in him — that what-
soever any of his disciples should ask the Father in his
name he would give it them — that he and his Father
would dwell in the hearts of Chriftians — that he would
send the Holy Spirit from the Father — that the
business of tr>e Spirit should be to testify of Jesus in
the hearts of his people and glorify him — that all things
which belong to the Father belong also to him.
191.* Declares himself to be the gi'-vcr of eternal life — that he and
his Father are one — that he was the Son oi God — that
the Father dwelt in /^m and he in the Father — and
that he was equal with God.
192.* Assumes to hin.self the power of working on the sabbath ia
common with his Father — makes himself equal with
God — asserts his OTi'w power to be like to that of his Fa-
ther— declares himself the y//^/^^ of the world and
claims the same hmour to himself that is given to his
Father.
193. The /««««<•/- in which Christ performed several of his miraca-
lous works was in the highest style of Deity, and in-
consistent with every idea of simple humanity.
194 — 197. Christ laid down his life in attestation of his being the
true and proper Son of Cod.
198. Declares /&/;Kjf^' possessed of «// power both in heaven and in
earth.
199. Requires all the ivorld to be baptized in his name.
200. Asserts his own omnipresence.
201—205. Declares himself the Alpha and Omega, the beginning and
the ending, the Ahnigktf, who exists from everlafting to
everlasting, and searcheth the hearts and trieth the reim
of all the children of men.
After this we have the opinions of the apostles and disciples of
our Lord when he had withdrawn from our world.
206 — 208. St. Stephen declares our Saviour to be the Just One— «
G g g g commits
6io AN APOLOGY FOR THE
commits his departing spirit into his hands — and dies cry-
ing to him for mercy on his murderers.
209.* Peter, and all the Apostles, being assembled together in one
place, hinjcked the Lord Jesus to direct the lot for the
choice of another witness in the room of Judas.
210. The same Peter assures us, it was not possible that Christ
should be kept in the grave by the power of death.
211.* He speaks of Lhnst in such a connexion with the Fathir
and Holy Ghost as seems to imply something more than
human.
212 — 215. He calls him the Holy One, the Just, the Prince
OF LIFE, and the Lord of all.
216 — 222.* He says that Christ existed in the days of AW^ — —
that all the angelic world are now made subject to him —
calls him our God and Saviour — declares that heaven
is his everlafting kingdom — that he bought us from wrath
— that to deny him who thus bought us is a damnable herefy
— he commands us to grow in the knowledge of him — and
ascribes glory to him forever.
223. The Eunuch of Ethiopia declared Jefus to be the Son of God.
'224. St. James stiles him Lord of Glory.
225 — 226. Jt is thought by some that St. Jude calls Jesus Christ
the only wise God, and the only Lord God.
227.* The manifestation of our Saviour to Saul in his way to Da-
mascus seems toiiave been a repetition of the ancient ap-
pearances to Adam, Abraham, Mofes and others under the
Patriarchal and Mofaical dispenfations.
228.* St. Paul, .speaking to the Elders of the church of Ephesus,
calls our Saviour God.
229* — 264.* From a corisiderable variety of precepts, declarations,
and examples, it appears that our blessed Sa-ziieur is an ob^
ject of religious adoration, and, of consequence, that he is,
possessed of a nature properly Divine.
265.* St. Paul speaks of the two natures of Christ, the human and
divine.
266* — 267. He contrasts the human and divine natures, and ex-
pressly calls Christ, God o'ver all blessed fore-ver.
268* — 272.* He speaks of it as an instance of great condescension
in God to fpare his Oivn Son to die for mankind — assures
us he is the Lord of glory — the Lord from heaven
and denounces a most awful curse upon every man who
loves not the Lo.'-d Jesus Christ.
573*— 275.* He declares that God was in Christ reconciling
the world unto himself— that he was made a sin-offering for
his people that they might be saved — that he hved in a
state of glory before he assumed human nature— and that
he emptied himself of that glory and became a poor man,
to restore us to a state of felicity.
276*— -279.* He assures us that Christ was made of a woman for
the
DOCTRINE OF THE TRINITY. Cii
the salvation of mankind — that his love in this undertaking
was inexpressibly great — that he was in the/o/v/z of God
and thought it not robbery to be e^ua/ with God before he
came into the world — and that he is now in his glorified
human body able to subdue all things unto himself.
afo* — 284.* He declares that Christ is the creator and up/jol^/er o£
the whole uni'verse of things — that all the wisdom and
knowledge of the Godhead belong to him — and that he
was God manifested m the fesh.
i85*— 286.* He calls Christ the Lord the righteous judge — and
the great God.
287*— 295.* The same Apostle tells us that Christ is the Son of
God — the heir of all things — the constitutor of the ages —
the brightness of the Father's glory — the express image of
his perfon — the susiainer of the universe — the universal
atonement — and the unchanging and unchangeable Cre-
ator of the world.
296*— 300.* We are assured by the same authority, that Christ
was superior to angels, and pre-existed his human birth —
that he was the builder znd founder of the Jewish church —
3nd that he is omniscient — existed at the giving ot the
Law on mount Sinai and is unchangeable in his
nature.
301* — 304.* St. John declares that the Word was in the begin-
ning with God, and was God — that he was the Creator of
the universe, and the illuminator of the moral world —
that he knew the secrets of all hearts — that he was pic-
existent and omnipotent — and that he was the Son of God
the Father, and the Saviour of all who believe in his
name,
305* — 311.* The same Apostle maintains both his humanity and
divinity — assures us he is the propitiation for the sins of
the whole world — that he laid down his life for us — that
that he took upon him human nature, and in that nature
became the Saviour of the world — that he is one with the
Father and the Holy Ghost — and is the true God and
eternal life.
312* — 328.* This Apostle closes the scriptural canon with a variety
of expressions descriptive of the personal dignity and
glory of Jesus. He calls him the Jlpha and Omega, the
frst and the last, the Almighty, the prince of the kings of
the earth — he tells us that he hath the keys of hell and of
death, and hath life eternal to bestow — he assures us that
Christ searcheth the reins and heart, and inhabiteth the
praises of the whole angelic world— he calls him the
Word of God, faithful and true. King of kings and Lord
of lords, the temple and the light of heaven — he says the
throne of the Lamb is in heaven, and is the same as the
throne of his Father — tnat he is the Alpha and Qmcga,
tiK-
6is AN APOLOGY FOR THE
tli6 beginning and the end, the first and the laft, the root
and the oiFspring of David, the bright and morning star —
the Lord God, and the great God— and that lh«
Angels are employed as his servants and ministers.
After this, we proceeded, in the
THIRD PART,
to cxitninc the scripture-evidence for the doctrine of the Holt
Ghost, and we found,
1. That the Divine Spirit assisted at the creation of th«
world. Numbers ^29,* 332.* 333>* S9^> 5^2.
2. The Holy Spirit is omnipresent, omnipotent, omniscient,
and eternal. Nos. 347,* 357, 482, 514, 515,* 585.
3. To lie unto him is the same as lying unto God. Nos. 449,*
450.
4. Blasphemy against him is unpardonable. Nos. 399, 400,
421-
5. He is joined with the Father, and the Son, in baptism,
benediction, operation, and testimony. Nos. 402, 507,* 537, 553,
588,* 601.
6. He was the agent in forming the body of Christ. Nos. 392,
393' 409;
7. He is the power of the Highest. Nos. 409.
8. He was the conductor of Christ in all the actions of his life,
while here upon earth. Nos. 362, 396, 397, 405, 417, 418,
419, 426, 465, 490.
9. He striveth with the hearts of men. Nos. 330, 353, 454,
587.
10. Men's bodies, by being the temples of the Spirit, are the
temples of God. Nos. $19,* 521, 535.
11. The Holy Ghost dwells in the minds of all good men.
Nos. 331, 381, 382, 383. 522, 528, 533, 534, 536, 542, 554,*
568, 569, 579, 583. 595, 596, 597, 599.
12. He qualified the Apollles of Christ for the work to which
they were called. Nos. 438, 439, 44O, 442, 445,446,447,448,
456, 457, 458, 460, 466, 470, 471, 472, 477, 478, 479, 483,
484, 538>.539' 54O' 54^-
13. He is the author, and worker of miracles, Nos. 398, 511,
575, 600.
14. He raised Christ from the dead, and shall also raise the bodies
of believers from the grave at the last day. Nos. 498, 592.
15. He is the author of all prophetic knowledge. Nos. 335,
336. 33'^» 340- 342> 348, 35I' 3^4» 3^S' 3^6, 401, 410. 411,
412, 413, 414, 474, 518, 594, 611.
16. He is the infpirer of ingenious arts and Inventions. Nos.
334' 349-* . . . ^
ly. He is the reviver of the powers of nature, and the inspircr of
courage
DOCTRINE OF THE TRINITV. 613
coiifage arid fortitude. Nos. 337, 339, 34.1, 34;, 369, 374, 379>
383, 556.
J 8. He it was who led the Israelites, and gave them rest, after
their forty years travel in the wilderness. Njs. 363,* 365.*
19. He is the au:hor of all moral and religious excellence, grace»
purity, and holiness. Nos. 343, 344, 34G, 350, 352; 354, 355,
3;6, 358, 359, 361, 364. 366, 378, 380, 387, 389. 390, 394,
403, 406, 407, 408, 416, 4Z0, 423, 426, 427, 428, 430, 436,
443, 444, 452, 453, 455, 462, 467, 468, 473, 491, 492, 493,
494, 495, 497, 4.99, 500, SOI. 503- 5°^' 5^9' 5'°' S'2, 5»D,
520, 529, 530, 531, 5+3, 544, 545, 546, <;47, 548, 549, 550,
551, 5?2. 5,9, 560, 561, 563, 564, 566, 567, 570, 577, 578,
5S0, 586, 59J, 602, 603. 60^, 607, 610, 6l2.
20. He is the author of all religious gifts among men. Nos,
524, 52;,* 526, 527, 581, 604., 608.
2J. This vSpirit is but one. Nos. 557, 558.
22. He hath a real personal existence. Nos. 360,* 367,* 368,*
370,* 371.* 372,* 373.* 375,* 376,* 377,* 395,* 404. 415,
422, 424,* 425. 431,* 432,* 433.* 434,* 435,* 437. 44'.
450, 459,* 460,* 463,* 464,* 469,* 475,* 476,* 480,* 481.''
485,* 486,* 487, 488,* 489,* 502,* 505,* 506, 517' 52^.
562, 576,* 5S3, 583,* 590, 606, 609, 613.
23. He reveals Christ to the minds of men. Nos. 413, 523,
24. He is the Spi RIT of God. Nos. 377, 395, 593, 598.
25. He is also the Spirit of Christ. Nos. 496, 542, 564,
589.
26. He proceedeih from the Father, and the Son. Nos. 423,
432» 433'. 434. 435. 445-
27. He is distinguished by the titles Lord and Goo. Nos, 449,
489, 507, 513, 519, 521, 532, 535, 566, 572, 573, 574, 582,
594- . . ,
28. The HoL r Spirit is an object of religious adoration. Nos.
402, 537, 566, 572, 573. 574, 604.
Having thus a.^certaitied the scriptural doctrine concerning thi
Son, and Holy Sim hit, we proceeded in the
FOURTH PART,
to examine the VVord of God concerning the Sacred Trinity,
arid it appears that the scriptural view of that mysterious Triplicity
stands thus :
1. The word Elohini, which the Hebrew scriptures most common-
ly use for the name of the Supreme Be 1 ng, is considered by
many respedable scholars, both ancient and modern, both Jewish and
Christian, as conveying the idea of plurality. This appears from
Nos. 614, 617, 6iS, 620, 621, 622, 623, 626, 628, 629, 632,
633, 635, 6t,<), 641, 642.
ri h h h 2. Other
€l4 AN APOLOGY FOR THE
3. Other //ar^z/ nouns are used for the name of God in a manner
similar to that in which Elohim is used. Nos. 634, 640, 645, 647,
648, 650, 651, 663, 671, 672, 673, 674, 678, 682.
3 God, moreover, sometimes speaks of himself in the plural
number, in such a connection as enforces the plural meaning of the
V/oid Elohim. Nos. 615, 6 1 6, 618
4. In some passages of holy scripture ivjo or three words are used
by which to express the several persons in the Godhead. Nos.
619, 624. 625, 630, 631, 638, 643, 644, 649, 653, 655, 656,
658, 659, 661, 669, 670, 675, 677, 681.
5. There are other places, where a triple repetition of the same
word seems to intimate the threefold distinction in the Deity.
Nos. 627, 652, 657, 676, 730, 789.
6. The three persons of the Godhead are very frequently men-
tioned together in the same text or context. Nos. 636, 637, 646,
654, 660, 662, 664, 66:^, 666, 667, 668, 679, 680, 683,
684, 685, 686, 687, 688, 689, 690, 691, 692, 693, 694, 695,
696, 697, 698, 699, 700, 701, 702, 703, 704, 705, 706, 707,
708, 709, 710, 711, 712, 713, 714, 715, 716, 717, 718, 719,
720, 721, 722, 723, 724, 725, 726, 727, 728, 729, 730, 73i»
732. 733. 734' 735' 736. 737. l^^> 739' 74°' 74 »» 742. 743,
744» 745' 746. 747' 748> 749' 75°' 75 »' 752. 753' 754» 755'
750. 757' 758. 759' 7^0, 761, 762, 763, 764, 765, 766, 767,
768. 769, 770, 771, 772, 773, 774, 775, 776, 777, 778, 779,
780, 781, 782, 783, 784, 785, 786, 787, 788, 789, 790, 791,.
792.
7. Each of the three persons in the Divine Nature is an
object of prayer, and the hopes of Christians. Nos. 688, 732,
751, 765, 766, 767, 782.
After having surveyed the Sacred Writings, we examined, in the
FIFTH PART,
the opinions that were entertained by the ancient Jenvs upon these
deep things of God, and found the fubstance of what they expected
in their Messiah stand thus ; —
1 . Tobit seems to intimate a plurality in the Godhead.
2. The book of Judith ascribes the creation of the world to the
Spirit of God, or rather, to the Son and Spirit of God.
3. Under the image of Truth may, possibly, be comprehended
the eternity and omnipotence of Messiah.
4. Esdras speaks of him as the Son of God, and the l^ame of the
Lord.
5. The same Esdras calls him by the name fesus Christ, Son of
Cody and says that he should die.
6. He likewise speaks of the HoLy Ghost as the inspirer of
knowledge.
7. The wise Son of .Sirach seems to think it was the Locos who
conversed with Moses on mount Sinai.
8. The
DOCTRINE OF THE TRINITY. 615
S. ThtJngelthit appeared to Joshaa is called by him, the
Lord, and THE Mighty Une.
9. Elias seems to have wrought his miracles by the power of the
Word of the Lord most high.
10. He says he called upon the Lord, the Father of his
Lord.
11. Messiah appeared in battle in behalf of his chosen people.
12. The author of the Wisdom of Solomon calls the /bird person
in the Divine Nature, Wisdom, and the Holy Spirit of di:-
cipline, and declares that he fiUeth the world.
13. Hedescribeth the excellence of Messiah under the cha-
racter of Wisdom, and attributes unto it such perfections as are in-
separable from Divinity.
14. He prayeth for Wisdom, declaring that she sitteth by the
throne of God.
15. He assureth us that the Spirit of God is incorruptible,
and pewadeib all nature.
16. He says it is the Word of the Lord which healeth all things.
17. He calls the VVord of God, Almighty, says he is seated by
the throne of God ; and it was he who destroyed the Egyptians.
18. Baruch declareth, God shewed himself upon earth, and con-
versed with men.
The learned Ph ILO enlarges much upon the nature of the Divine
Being. He says,
19. The Divine Locos is the power which made the world.
20. The Divine Logos is the image of God : the Holy Spirit
is the image of the Locos, and the universal light from whence all
splendor springs.
2 1 . Man is made in the image of the Divine Logos.
22. God made the world by his Logos.
23. The Divine Logos is omniscient and omnipotent.
24. With God are two Supreme Powers, the^/fr^/ made, the
second governs the universe.
25. The Divine Logos is the governour oi the universe.
26. God made the world by the Locos.
27. The tivo PowE RS of God are unlimited and incomprehensible.
28. The Supreme Govt is superior to his tvco Powers, is to be
seen without them, and appears in them.
29. God governs the universe by his righteous Locos, who is his
frst'bom Son.
30. The Son of God is an intellectual Being.
31. The Father of existence produced the Locos as his eldest
Son, whom he has named his Fi rst-begotten.
32. The Jirsi-born Locos of God is the most ancient angel, the
eirchangel with many names, the beginning, the nafr.e of God, the
man according to his image, the seeing Israel, the most ancieiit Wor d,
and the eternal image of God.
33. The Father of the universe is in the middle of his tivo
POWERS,
6i6 AN APOLOGY FOR THE
POWERS, and represents to the mind the appearances, sometimes of
eke, sometimes of three.
34. The t-wo cherubim on the mercy-seat ifrcre symbols of the
tivo Poivers of Gob.
35. The most ancient Word is the Prikce of a/r^f/j, and the
Mediator between God and man.
36. The holy Locos instructs and influences the minds of men,
spoke to Adam in the garden of Eden, and to Mcses from the burning
bush.
37. The Divine Logos, the ;?'AV2'-<5(?^fl//f« So H o/" Goi/, is higH-
PRiEST of the world, which is the temple of the Almighty.
38. The supplications of the Jewish high-priest were made
efficacious through the infinitely perfect Son ofGon.
39. The Logos is the character and ijnage of God, and the 'viceroy
of the great King ; the true manna; the maker, and governour,
and enlightener of the world; x^at first-born Son of the Father.
EusEBius has given us the sentiments of the ancient Jews
pretty much at large. They taught, that,
40. The Second Cause is the Locos of Gob, and God off God.
They applied the history of Sodom and Gomorrah, the hundred
and tenth, and the thirty third psalms, to the Locos of the Father,
making him the fabricator of the universe.
41. Besides the God and Father of the universe, they in-
troduce a second person and di'vine ponver, called the Locos, the
Wisdom and Power of God, w\io fabricated the ijjorld, conducted
all the dispensations of providence, and to whom various passages
oi the Old Testament are applicable.
42. The Locos is the charioteer oi God, and the Creator and
Governour of the world.
43. A Triad shines, a Monad reigns in each; and the world
wis made by the Wisdom and Logos of God.
44. The Logos of God is the second Principal, the first'
begotten, the co-adjutor of the Father's council, the ijnage of God,
the wisdom of God, x!ht power of God, the general of the host of
the Lord, the angel of the great council, the true light, and the sun
cf righteousness.
After the second Principal there is also a third, the Holy
Ghost, whom they deify and rank in the first and royal dignity of
a Principal of the universe.
45. The Word of the everlasting God is eternal and the support
of the universe.
46. Jll the Hebrew Difines acknowledged the Holy Ghost
to be God, and the inspirer of the prophets.
47. EzEKiEL, the Jew, who lived about two hundred years be-
fore Christ, makes the Angel who spake to Moses out of the bush,
and the Angel that destroyed the Egyptians, to be the Divine
Logos.
48. Aristobul us, who lived near one hundred and fifty years
before the Christian xra, makes the Second Cause' the source of
light.
DOCTRINE OF THE TRINITY. 617
cf light, and the Wisdom spoken of by Solomon that existed be-
fore che heavens and the earth.
49. The Grecian philosophers got all their notions of the crigi-
nal of things from the law of Moses.
50. Orpheus says, that all the «//r;>;i/ Locos shines in the r;w-
mortal MhKEVi of the world, and that he sits on the circle of the
heavens and orders all that is.
The Testaments of the twelve Patriarchs were written to-
wards the close of the sfecond century.
51. The Testament of Levi says, Messiah was to be God znd
Man.
52. The Testament of Zebulon says, God shall be seen in the
Jigure of man. ♦
53. The Testament of Nephthali says, God shall appear d-i^^eU
ling among men on earth.
54. Tne Testament of Ashur says. The most High shall
visit the earth in the musk of man, eating and drinking with them.
55. The Testament of Benjamin says. The King of heaven
appeared upon earth in x\\t form of man in a state of humiliation.
56. Rabbi Jonathan says, the Spirit o/'Goi/, mentioned in
the first chapter of Genesis, was the Spirit of mercies from before
the Lord.
57. Bereschit Rabba calls it the Spirit of Messiah the
King.
' 58. Rabbi Si meon called himself, his son, an J one of his scholars,^
placed in & peculiar m3.nner, the type of all that is.
59. He compjires God and his t-^vo Powers to three lights.
60. He compares them again to three heads contained in one
icdd.
61. He speaks of the word Elohim as containing a great
mystery, and referring to a t ri n it y in unity.
62. The Talmudists are said to acknowledge most of the
particulars revealed in the gospel concerning the Sa-viour of man-
kind.
63. The same Talmudists apply the description of Wisdom
in the eighth of Proverbs to Messiah, and deddre it was to him God
said. Let us maie man.
64. There are three co-eternal primordial Heads.
6j. Moses, the son of Nehemannus, ascribes most of the
Divine Appearances in the Old Testament to Messiah.
66. The Jewish book Resciut Chocmah says. There are
three Gods, when explained in a certain way.
^ 67. The Jewish book, called Midrasch Tillim, makes
mention of three persons by whom the world was made.
68. Rabbi Phineas saith, the Holy Spirit rested upon
Joseph all his life.
69. The Holv Spirit, says he again, rested twenty years up-
on lizwkiel.
I i i i 70. The
6i8 AN APOLOGY FOR THIi
70. The ancient Cabealists distinguished God into three
//f^/j, and even call them by the names of Father, Son, and
Holy Ghost.
71. 7 he Jews acknowledge Christ taught that he was God.
72. The modern Jews confess that Messiah when he comes is
to be born of a 'virgin.
73. A Jewish prayer, composed against the Christians in the year
of cur Lord 52, takes for granted they wtxt teachers of a Tri-
nity and the divinity of Christ.
74. In another composition, the Jews acknowledge, that Christ
and his disciples taught that he was God, born of a 'virgin, by the
Holy Ghost.
75. Joseph us has left on record, that Christ was an extraordi-
nary person,
76. The religious Jgws believe that Messiah is to be God and
MAN, and that he shall die for the sins of men.
The learned Heathen came under our survey in the,
SIXTH PART,
and we were not a little surprized to find, that they too were as firmly
per.-uaded of a Triplicity in the Divine Nature as the most
enlightened of the Jews.
1. Zoroaster delivered various things concerning the complex:
nature of the Divi ne Being.
2. The ancient Persians had their Trinity.
3. The Egypt I ans had both a name and hieroglyphic for the
Trinity.
4. Mercurius TrIsmegistus spake of three Principals.
5. ORPHEUb clearly asserted the three Principals.
6. Pythagoras spake much concerning the same three Prin-
cipals.
7. Epicharmus considered the Logos as the author of rea-
son in man.
8. Parmenides asserted the triad of di-vine hypostases,
9. Socrates intimates a full expectation of a teacher, whom he
calls the Di vine Logos.
10 £u POL IS has the same ideas.
11. Plato's opinions on this subject bear a striking resemblance
to the doctrine of the Christian Trinity.
12. Aristotle had some ideas of a divine teacher, who might
be expected to appear among men.
13. Ze NO makes the Logos the creator oi x\\e. world, and calls
him GtD the Word, affirming that he is eternal.
14. The RoM ans, Phr YG I ANS, and Samothracians were
rot entirely strangers to the triple distinction, though it is probable
they knew little or nothing of the nature of it.
J J. Cicero speak* ci the three guardians of the universe.
16. Various
DOCTRINE OF THE TRINITY. 619
16. Various instances of a triplkity among the Greeks and
Romans.
17. Virgil hath said such things of some extraordinary child,
as are little applicable to any merely human being.
18. Seneca, the tragedian, seems to have intimated some
thing concerning the three Principals.
19. Seneca, the philosopher, was no stranger to the doctrine of
a Tri n iTY.
20. Pontius Pilate informed Tiberius, that Christ was be-
lieved by many to be a God.
21. SuioN Magus had some notions, though extremely absurd,
of the T R 1 p L I c I T Y in the Diwne Nature.
22. Pliny bore witness to the religious worship of Jesus
Christ.
23. LuciAN was well acquainted with the belief of the Christians
concerning the Trinity, and their practice in luorshipping
Ch rist.
24. Adrian speaks of some persons, who urged a patriarch of
the jev/s to the ^worship of Ch r ist.
25. Celsus acknowledges the Christians of his age believed
Christ was God, and agreed with the Jews that the Logos is the
Son of God.
26. Alexander SEVERUshad it in contemplation to buiU a
temple to Christ.
27. Nu MtNi us calls the Father the/rj/, and the Word the
second God.
28. Plot 1 Nus calls the Locos a second Govt — affirms that he
is not separated from \.\\e first God — but tiiat he is the Son of God.
He, moreover, speaks at large of the three Di-vine persons, whom he
e\'pTtss\y czWs, three persons t'wAt. axe principals ; and assures us this
was no new doctrine, but taught by Pa rmen i des and Plato.
29- Amel I us speaks of the Word c/" God as the il/^/^tr of all
things, and applies the description of him by St. John much in the
same manner.
30. Porphyry says the Locos is elernaU and that the Chris-
tians weakly ^worshipped Ch rist.
31. Chalcidius says the Locos of God is God, is co-existent
with God, and a 'venerable God.
32. Julian the Apostate acknowledges that St. John denoirii-
nated our Sa-viour God.
33. Li BAN lus sa)'S the Christians made Christ both God,
and the Son of God.
34. Hierocles confesses, that the Christians proclaimed Jesus
to be God.
35. Proclus calls the doctrine of three Di-vine persons subsisting
in the God head, 1 he traditio7i of the three Gods, the divinely
dcli'vercd theology, and that Psyche dwells with the /«/r/-«^// mind.
36. The Scandinavians inculcate the ivorship ct a t r i p l f.
Deity.
37. The
620 AN APOLOGY FOR THE
37. The Mexican Indians entertained some imperfect ideis
of a TRIPLE Divinity.
38. The Hindoos adore three principal deities, who are still but
o?ie.
39. The Tartars and Siberians adore o}ie God under
THREE denominations.
40. The Chinese, in common with all the rest of the rations,
are found to entertain ideas of a threefold distinction in the Divine
Nature.
41. The inhabitants of the South Sea Islands are also found
to entertain some ideas consentaneous to the doctrine of the Tr i-
NITY.
After all this, it would have been unpardonable to have passed
over the sentiments of the Christian Fathers, who have
spoken so much more fully upon these deep things of God, than
either the Je-ivs or the Heathens had done before them. We, there-
fore, took into consideration what they had advanced in the,
SEVENTH PART;
when it appeared that,
I — 5. Barnabas believed the pre-existence of Ghrist — that he
was present at the creation of the world — that it was he to whom
the Father said, Let us make 7nan — that he was the Lord of the
whole earth, before he took upon- him human nature — that the sun is
the work of his hands — that he existed in a state of glory brighter
than that luminary before he assumed human nature — that he is
appointed judge of quick and dead — tnat in his ciginal nature he
was incapable of siiftering — that all things were made by him and
for him — and that honour^ power, and glory are forever to be ascribed
unto hixTi.
6 — 7. Her MAS believed that the Son of God is more ancient
than any creature — that he was with the Father when the world
was made — that he was in council with the Father upon that
occasion — that he is great and without bounds — and that the whole
world is supported by him.
8 — 19. Clement believed, that Jesus had a being before he wa^
born of the virgin Mary — that the Corinthians had the sufferings of
God always before tiieir eyes — that Christians have one Gob, one
Christ, and one Spirit of grace — that glcry and majesty are
eternally to be ascribed to Jesus Christ — that he sprung in a
direct line from Abraham according to his human generation — that
he made atonement by his blood, and is the proper object of prayer
— that we ought to think of him as God, and the universal Judge of
mankind — that he is to be worshipped, not only externally, but with
all our inward powers— and tliat he existed as a spirit before he
took upon him human nature.
20 — 43, Ignatius believed, that Christ was God — that he was
God and man — that he was both made and not made — sprung from
God
DOCTRINE OF THE TRINITY. 621
God and from Mary — passible and impassible — that he was con-
ceived in the womb of Mary by the power of the Holy Ghost —
that he appeared as God in the form of man — and was both Son of
God, and son of man — before all ages the only-begotten Sow and
Word, and made man of the virgin Mary — that he was incorporeal
in a body — exempt from sufferings in a suffering body — and immortal
in a mortal body — that he was with the Father before all ages,
appeared in the end to us — and is his eternal Word — that both the
apostles and believers are subject to Christ, and to the Father,
and the Holy Ghost — that Christ is above all time, eternal and
invisible, impalpable and impassible, in his higher nature, though
made visible and subject to suffering, in order to procure the salva-
tion of mankind — that he was a proper object of praise — raised
himself from the grave — and, though present in the body with us
men, was united to his Father in the spirit. This venerable martyr
further believed our blessed Saviour to be a proper object of prayer ^
and prayed to him accordingly in the most direct terms, and upon
the most solemn occasions. The believers also, who wrote an ac-
count of his martyrdom, conclude their narration with Sidoxology to
the holy and undivided Trinity.
44 — 48. PoLYCARP believed that Jesus Christ is exalted at the
right hand of his Father — that all things in heaven and earth are
made subject unto him — that every living creature shall ^worship him
— that he shall come to be the judge of quick and dead — that he
is our everlasting Higli-Priest, and the Son of God — that God
willed his Son to be incarnate for our salvation — and that Luke made
known the di-vinity of Christ.
This same good man ser^jed ]t%VLS Christ all the latter part of his
life, calling him, in the face of his enemies, his King and his Saviour
-^and died ascribing glory to Father, Son, and Ho l y Ghost.
49 — 53- The Roman governour at Smyrna strongly intimates, that
the Christians of his xxn\t. ii:orshipped ]ti\i% Q.\\x\%x.. The believers
of that church also, who wrote an account of Polycarp's martyrdom,
declare that they themselves did and should continue to --worship Jesus
Christ as the Son of God. And accordingly they three times over,
in the course of a few lines, ascribe glory to the three Persons of the
Divine Nature^ Father, Son, and Holy Ghost, in which
ascription of glory and praiae the transcribers of that Narrative
likewise unite.
This is the evidence of the apostolical Fathers.
Let us now proceed to recapitulate the sentiments of the second
century.
SECTION THIRD.
54. QuADRATus, bishop of Athens, appears to have been of
the true orthodox faith.
55. Aristiues, a philosopher of the same city, was equally
orthodox.
K k k k 56. The
623 AN APOLOGY FOR THE
56. The/"?v/ Fi FTEE N Bishops of Jerusalem to the year 136
were the same.
57. MiLTJADEs about 150, held the same opinions.
58; rI;EGEsi FPUS was of the same faith.
SECTION FOURTH.
59 — 69. Justin Mart yr, not the first who held the doctrine
of the Trinity — declares that he and his friends ^worshipped
Fat HE R, Son, and Spi r it — that Christ instructed them in ador-
ing in this order— that Christ is the Logos, the Son, the Fi rst-
BE got TEN, and Power of God, who became man — that he is
not to be considered as mere man, but possessed of Divinity — '•
that the Locos was the first power next to the Father and Lord of
all, and that he was made man — that the Locos and Son of God is
also God — that, after the Father, they ivorshipped the Word of
God, who became man — that he was God off God, pre-existed ia
the form of God, and was born man of a virgin — that this Begotten
of God is sometimes called the Glory of the Lord, the Son, the
Wisdom, and the Angel of God ; sometimes God, Lord, and
Logos — that he \'«is God and became man — that he is the M a k E R
andGovERNOUR of the universe. He, moreover, declares, that
all these principles were not his own private opinions merely, but the
common, well-known sentiments of Christians in these first and
purest ages.
SECTION FIFTH.
70. Tatian also received the pre-cxistence and di-vinity of
Jesus Christ.
71. Alexander, the martyr, died professing the nuorship of
Christ.
72 — 73. Ep I pod I us, the martyr, acknowledged Christ to be
eternal — God and «z«« — and God with the Father and Holy
Ghost.
74 — 75. Mem TO, bishop of Sardis, speaks of Christ as perfect
God ^vA perfect 7n an — as/?-.vcGoD eternally — and declares that the
Christians of his day together witli the Father, '7rorj/'//>/f£/CH r 1st,
who // /r«/j' God hif ere all ages . ' ' •
76 — 79. Theophilus, of Antioch, declares that the Word is
the Son of God — that the first three days of the creation were
types of the Trinity, God, his V/ord, and Wisdom — that the
Word was God, and sprung from God — and that when God said.
Let us make man, he spake to his Word and Wisdom.
80 — 81. Athe nacor AS acknowledges the three persons of t^iC
Divine Nature, and speaks of them pretty -much at large, in
a manner utterly inconsistent with every idei of Socinianism.
, 82. Andrgnicus, the martyr, /wx'O/ft'.y and luorshipped Christ.
83. Ath ENOG I nes, the martyr, -Tvorshipped Jesus Christ, and
ascribed^lory to Father, Son, and Spirit.
84. Blan d IN a, the martyr, addressed her dying prajer to her
bicisea Saviour.
85—95. Ire-
DOCTRINE OF THE TRINITY. 62J
85 — 95. iRENiEus says, that Jesus Christ Is the Son of God,
incarnated of the virgin Mary for our salvation — that it is the good
pleasure of the invisible Father e-uery creature should bo-iu to him — ''
that he is our Loan, and God, and Sa-viour, and King, who shall
judge men and angels, and reward or punish them according to their
respective conduct — that this was the faith of the whole Christian
world at the time he lived — tha: God made the whole universe of
things by his Word and Spirit — that Christ was Gou and man
united — that he was truly God and truly Lord — being invisible he
was made 'visible — being inco7nprehensible he became comprehensible —
being impassible hs \ttzziiit passible — and, being the Word of God,
he became ?nan — that he alvjays ^;f//^f^ with the Fath er, but in
due time became incarnate for the salvation of mankind— that he is
God, and Lor J, the eternal Y>.\ kg, the Only-begotten, the
incarnate Word, the holy Lord, the n.uonderful Counsellor, the
mighty GoD, the Emmanuel — that he redeemed us from death by his
own blood — and that they who say he was nothing more than a
mere man, have neither part nor lot in his salvation.
96 — 102. Clemens Alexanurinus stiles Christ the li-vino-
God who was to be adored — says he was God and man — addresses
him jointly with the Father — speaks of the Trinity, and says
that all things were made by Christ — that Christ is the Son of God,
and God in the form of man — that the Holy Spirit is omnipresent,
and that the Tri nit Y is to be <2(/i?rfi/. He says, moreover, that
the Son of God is the Goxvr«o«r of the universe — omnipresent
— omniscient — and that to him all the hosts of heaven are in
subjection.
SECTION SIXTH.
103. Mi nut I us Felix testifies that the Chriitians of his day
paid divine honour to Jesus Christ.
104 — no, Tertullian declares the faith of Christians at
considerable length. He assures us that there is but one God — that
he made all things out of nothing by his Word — that this Word
is his Son, who appeared variously under the old dispensation to the
Patriarchs in the name of God — that he became incarnate in the
womb of the virgin, and earned salvation for the sons of men — that
he was man and God, Son of man and Son of God — that the Fa^
ther is God, the Son is Gou, and the Holy Ghost is God, and
every one of than is God— that the names of God the Father belong
to Christ the Son — and that the Word is in his o^vn right Gou
Almighty — that the Father, the Son, and the Spirit, con-
stitute the Divine Unity — that the Locos was the ivisdom that
assisted at the creation, and presided over the Vvhole work — that he
is a Spirit cfFa Spirit, a God off God, both God and the Son of
God, and God-man.
Ill — 116. Origen affirms that there is but one God — that h.e
• - '^ ■ • made-
624 AN APOLOGV for the
made all things out of nothing by his Son — that this Son was be-
gotten of his Father before every creature— that he emptied him-
self and became incarnate — that he was born of a virgin by the
power of the Holy Ghost — that he remained God, though made
man— that the Son of God is omnipotent ~~t\\iit he is the God of
the luhole creation — that we must ivorihip the Father and the Son
—and that they who say that Christ was only man are to be con-
sidered in the light of heretics.
117 — 131. Cyprian says, that Jesus Christ is the God
and Lord of Christians, and is to be adored — that the Trinity
was to be revealed to the world under the Christian dispensation——
that the Father, Son, and Holy Ghost, are ONE — that the
Word and Son of God is the messenger of salvation — that he was
the Power, the Word, the Wisdom, and the Glory of God-
that he descended into the womb of the virgin PJary, was made
man by the power of the Holy Ghost — and thus God united himself
Id vian — that he was the First-ekgotten and Wisdom of the
Father, by whom all things were made — that the Angel who ap-
peared to the patriarchs was Christ and God — that Christ is
God, and Son of God, and God and man, and Saviour of the
human race.
132—133. Gregory, Neocaesarea, speaks fully of the Di-
vine nature. Among other things to the same purpose he says ;—
The Father alivays had a Son, and the Son a Spirit. There
was always the same Trinity without change or turning.
134 — 135. DiONYSius Alexan DRi Nus c&Ws C\ix\&i Uncreated,
and the Creator — God hy nature — the Word of the Father — con-
suhstantial ivith the ¥ tiTHZK — God o-ver all — the Lord and God
cf Israel. He says, moreover, the Spirit is God, and ascribes
glory io Fat HEK, Son, and Spi rit.
136-— 138. DioNYsius Rom ANUS says, the Divine Word
and Holy Spirit must be united to the God of the universe,
and the sacred Three must be gathered together into one. He
says also, that it is blasphemy to say the Lord was made with hands
— and that the Divine Tr i n i t y and Mon a r c h y must be pre-
served.
139 — 140. Caius, presbyter of Rome, spake of the divinity of
Christ as the Word of God, saying that many psalms and hymns
were anciently composed in honour of Christ. He calls him
likewise true God, and says he sprung in an efFable manner from
the Father.
141 — 146. HiproLiTus, bishop and martyr, speaks very clearly
of the Trinity, and ascribes ^/o;^ to Father, Son, and Holy
vJPIRIT.
1 47. Africa NUS also ascribes glory to the sacred Three.
148. In the time of Paulus Samosatanus/W^wj ivtr^ usually
sung in honour of our Lord Jesus Christ — and the six bishops
who wrote against his errors call Christ the Wisdom, Word, and
Power, of God — God and the Son of God.
149—152. NOVATIAN
DOCTRINE OF THE TRINITY. 625
149 — 152. NovATiAN has written a treatise expressly on the
Trinity, and constantly speaks of Christ in the highest stile of
deity, but yet as God and man united.
153. Theognost us speaks of the Sen as God ofF Goo, pos-t
aessing a// his Father's nature.
154. LuciAN, the martyr, delivered his opinion on the nature
of our blessed Saviour in very strong terms, and much in the spirit
of the Nicene creed, only with greater copiousness of expression.
155 — 157. Methodius, the martyr, says, that though the
Word was God, he took upon him human flesh, that he might
set us an example.
158. P0RPHYRI14S, the martyr, invoked Jesus, the Son of
God, surrounded with flames.
159. AcACius, bishop of Antioch, calls Jesus Christ the
most po-juerful God.
160. Sapri CI us, the martyr, in the year 260, declared to his
persecutors. We Christians acknowledge Ch R I ST to be true God,
and the Creator of heaven and earth, and of all things therein.
161 P ION I US, the martyr, and his companions confessed boldly
to their persecutors, that they 'worshipped Christ, the Word of
God, and the Creator of all things.
162. Pi ERius, a man of great eminence, was sound in the faith
of Ch R 1 st's di'vinity.
The sum of the evidence in the fourth century is this :
SECTION SEVENTH.
163. A whole City in Phrygia were burnt to death while at
their devotions in the church, " calling upon Christ, the God over
** all"
164. St. Felix, the martyr, died invoking Christ* and
ascribing glory to him forever.
165. i'HELiCA,the martyr, died praying to Christ, and call-
ing him by various names peculiar to Deity.
166. ViTALis, the martyr, in his dying moments, invoked Jesus
Christ as his Saviour and his Go d .
167. Victor, the martyr, avowed Ijefore his tormentors both the
Deity and humanity of Christ.
168. EupLius, the martyr, said to his tormentors, exhorting him
to worship the Gods, " I adore Christ. I adore the Father,
'♦ and the Soi^, and the Holy Ghost. 1 adore the Holy
** Trinity, besides which there is no God."
169. Afra, the martyr, addressed Jesus Christ as Al-
mighty Lord God, and ascribed ^/ory to Father, Son, and
Spirit, in her last moments.
170. Faustvs, Januarius, and Martialis, martyrs,
confessed to cheir tormentors, " We are Christians, who coiifess
*• Chribt, who is the one Lord, iy iK.'hom ive and all things iKert
** 77iade% Martialis in particular said. There is unt only God, the
L 1 1 1 Father,
625 AN APOLOGY FOR THE
" Father, the Son, and the Holy Ghost, to whom praise and
" glory ore due."
171. Phileas, bishop and martyr, boldly replied to the Presi-
dent who tormented him, that Christ was God.
172. QujRiNus, bishop and martyr, declared openly to his
tormentors, that Christ is true God.
173 — 175. Peter, bishop and martyr, acknowledged both the
di-vinity and humanity of our Saviour in strong terms.
176 — 178, A R NOB I us is a warm advocate for the divinity oi
Christ, and the religious homage which is due unto him. He
ca]!s him Goo, the subhme God, and, moreover, gives the reasons
why he took upon him the nature of man.
179. A Heathen in Arnobius objects to Christians their daily
nijcrship of a man what was born and crucified with vile persons.
180 — 183. La CT A NT I us assures us Christ was both God and
man, compounded of two natures. He reasons at large upon the
subject.
184. Alexander, of Alexandria, assures us the errors of the
Arians were never heard of till they were broached in his time by
that denomination of men.
185 — 186. EusEBius of Cesarea tells us, that the Son n perfect
God off God, co-existing al-ways as a son with the father — that he
pre-existed, and appeared as a man and angel all through the patri-
archal and Mosaic dispensations.
187. J. FiRMicus Mater Nus calls Christ God, and the
ahnighty GoD — says that the Word of God united himself with
a human body, and is an object of religious adoration.
188. Athanasius says Christ is naturally &t\ A substantially
the Son of the Father — of the same essence with him — his only-
begotten Wisdom— -his true and only Word — truly and properly
God, being of one substance with the Father.
189 — 192. Mac ar I us says God became man — appeared to the
fathers in the first ages of the world — took our nature upon him in
the fulness of time, and in that nature was crucified. He, moreover,
ascribes ^/ory to Father, Son, and Holy Ghost.
193 — 195. Hilary wrote largely on the Trinity, and says
it is immense and incomprehensible — that Jesus Christ is true God
— and ascribes glory to the Fath er. Son, and Spirit.
196. Auson i us says, /^£ one God is three — in'vokes these three
"Persons — and calls Christ "jery God off 'very God.
197. St. Cyril calls Christ, God begotten off Gov> — and the
Word of God. He says, we ought to have the same notions of the
Holy Spirit as of the Father and Son — that he is ahnighty
and omniscient, and ought to be honoured as the Father and the
Son, being one and the same Divi n it Y.
198. Gregory Nazianzen was one of the most able of
advocates for the doctrine of the Trinity. He has several dis-
courses upon the subject, in one of which he says — We ought to
hold o»( God, and to confess three Subsistences.
199. St.
DOCTRINE OF THE TRINITY. Cif
199. St. Ambrose says, there is o»e Godhead \nl\ie three,
and there are three in whom is one Godhead, there being no
confusion in the Unity, neither any difference in the Trinity,
200. St. Basil was one of the most able and learned defenders
of the doctrine of the Tri nitt in the first ages, and hath spoken
at large upon the subject against all its opposers.
201. Quintus Prudentius addresses prayer both to the
Son of God, and to each of the Persons of the Divine Nature
separately.
202. St. Chrysostom confessed and wrote in defence of the
Godhead of the Father, Son, and Holy Ghost, as being
all one, adding thereunto a Trinity of Persons.
203. St. Augustine was the great champion of his day
for the doctrine of the Trinity against its opposers of every
description.
204. Theodoret applies most of the passages, quoted from the
Old Testament in the former part of this Treatise in proof of the
pre-existence and di--vinity of Christ, in the manner we have done,
and as it seems to have been customary to do in these early ages.
205 — 222. Miscellaneous circumstances in proof of the same
doctrines.
This is the sum of the evidence to these evangelical principles,
be it what it may. The reader will conscientiously weigh the whole,
and form his judgment accordingly.
THE END.
INDEX.
A.
Page
BBADIE'S opinion on the expression. My Lord and my
God 188
Acacius, Bifhop of Antloch, confeffion of 569
Adam, applied to Chriit by the ancient Jews 268
Egyptians, ancient, held the doctrine of the Trinity — 474--476
Africanus, worfhipped the Trinity -* 56^
Afra, the martyr, worfhipped Jcius Chrlft 573
Alexander, of Alexandria, advice of, concerning prying too
deep into the nature of Chrift 228
. ' dbdlrines of — " 578
Alexander, the martyr, a worfhipper of Chrift 535
AUix, Peter, opinions of, on the N. T. quotations from the Old 84
on Jeremiah 23. 6. 126
thoughts of, on the council of Nice — — 599
Ambrofe, St. on the deity of the Holy Ghoft ■ 363
dodlfines of _____ ^85
Amelias, the platonic philofopher, applies John 1. i. to
the Logos 299, 489
Andronicus, a worlhipper of Chrift ■ 538
Angels, frequently called men, in fcripture 57, 58
Anticch, fynod of, applied divine appearances in the O. T.
to Chrift — — ■ 153
council of 596
Apocryphal books, on the plurahty of the Divine Nature — 4^9
Appearances, divine, fome account of — -- 136
Appeal, of the orthodox, to antiquity for the divinity of Chrift 59-
Apthorp, Dr. on Ifaiah 9 6. — ' — 10?
Aratus, quotation from, on the omniprefence of Jupiter — 359
Arians, congregations of, generally decreafe 6
ancient, fpeak of Chrift as the Creator 277
Arian interpretation of the introdu(5lion to St. John's Gofpel 304
Arius, fome account of 601
Ariftobulus, an ancient Jew, fentiment of, on the Logos 459—46 1
Ariftotlej expcded a divine teacher 481
Ariftides, the Athenian philofopher, orthodox ■ 51^
Arnobius, dodrines of " ■■■.■■- _._ ^74, j^g
Arteraon,
630 INDEX.
Artemon, fome account of 601
Afclepiades, a worlhipper of Chrift ■■ — *- 570
Athanafius, St. applied the divine appearances of the O. T.
to Chrift ^ 154
on Chrift's being the Son of God 227
fentiments of, on the Trinity ' ' 365
do£lrin6s of — — — — 580, 581
appeal of,to the ancients for the divinity of Chrift594
Athenagoras, oh the Son's being one with the Father ■■ zi i
afcribes creatioh to Chrift ■ ■ 288
on the Holy Spirit — — ■ 331
dodlrines of ■"" SS^—Si^
Athenogines, a worlhipperof the Trinity ■ 538
Atonement, a proof of the divinity of Chrift — — 43
Ihort view of the doctrine of the — — 44-46
Augulline, St. on God's paternity ■■ ■ 210
dodlrines of ■ 589, 590
appeals to the ancients for the divinity of Chrift 595
Aufoftius, confeffed the Trinity — — . - 583
B.
BACON, Lord, on the advancement of learning, (|uoted — 15
declares in favour of the Trinity — — 43
Baptifm, inftitudon of. Mat. 28. 19. ancients and moderns
upon the, at large — -_ -^ 411—415
Barnard, Rev. James, quotation from • ■ — — 24, 25
Barnabas, St. on the pre-exiftence of Chrift -^ 275
afcribes the creation of the fun to Chrift — 288
on the dominion of Chrift — — — 324
doctrines of — 506, 507
Barrington, Lord, conjecture of, on Saul's converlion — 243
Barrow, Dr, fentiments of, on the Trinity — — 376, 377
Baruch, book of, fpeaks of our Saviour -■■ ■ ■ ■ 445
Baiil, St. applied the divine appearances to Chrift ■■ 154
a fine paffage from ■ 333
doftrines of — — 585—588
Bell, Dr. on the milfions of John and Chrift 182
Bellamy, Dr. a quotation from, on the divinity of Chrift 214, 215
Bcrriman, Dr. on the Trinity, recommended •' 377
Berelchit, Rabba, on Gen. i. 2. — — 463
Beryllus, Biftiop of Boftra, fome account of ' ■ 601
Bias, the philofopher, afcribes all good to God — — 346
Biftiops, 15 firft of Jerufalem, orthodox ■ 519
Blackwall, Rev. Ant. on fcriptural myfteries ■■ 31
on the phrafe — God's own Son ■ 266
Bleffing, of Mofes, explanation of — 388—390
Blindnefs, judicial, to be dreaded — — — — 22
Books, on the Holy Spirit, recommended ■ 347. 34^
Boyle,
INDEX. 631
Boyle, Robert, two quotations from — — — r— 66, 67
Browne, Bishop, a fine quotation from 21 1--213
Brucker, opinion of, on the Fathers — 517, 518
Bull, Bishop, on the ancient church, recommended — 14.
applied, the divine appearances to Christ — 140
on Col. I. 16, 17. 277
quotation from • —r- ■ 49^
gurnet. Dr. •n the caution of Christ — — — 190, 1911
on the manner of Christ's working miracles — 221
Burnet, Bishop, on Stephen's adoration of Christ — 251, 252
on the atonement, recommended 291
Burgess, Rev. Mr. on Christ's pre-existence — 201, 202
on his declaring himself the Son of God 22^, 225
on the worship of Christ 249
Burgh, Dr. on Phil. 2. 5—8. 274
Butler, Bishop, Analogy of, quoted 10
on the atonement, reconimended — 291
C.
CAIUS, doctrines of ' 563,564
appeal of, to the ancients 594
Calcedon, council of 600
^alvin, John, on the divinity of the Spirit 363
Campell, Dr. on the two first chapters of Matthew and Luke 182
Carus, emperor of Rome, adopted his two sons 7
^arthage, council of, by Cyprian » ■ 596
Catholic construction of John i. 1 — 12 ■ 306
^elsus, testimony of, to the worship of Christ 487
Cerinthus, story of, concerning the bath, a proof of the early
reception of Christ's divinity 47
sojne account of ■ 600
Chalcidius, acknowledged the three principals — 489
Cheyne, Dr. received the Trinity — — 43
Chinese, worship a Trinity ■■ ' 492
Christ, divinity of, rejected with danger 4
necessary to the decorum of scripture 46, 47
necessary to his being a proper mediator 48
argued from the ancient heresies ■ 55
objections to, answered ibid.
a treatise, on, from the French ' 206
the doctrine of the Reformers 56
either superior to man, or an impostor ■ 230
simple humanity of, an absurdity ■ 136,137
invocation of, a proof of his divinity — — 246—261
worshipped early through the most distant countries 256
the Son of God before the creation — — 278
called the great God ■' ■ » 281
the creator of the world - 286--288
worship of, common before Justin Martyr ■ . 485
Christ,
632 INDEX.
Christ, testimony to, A. D. 1 34 487
worshipped, A. D. 230 487, 488
Chrysostom, St. on the worship of Christ ■ 249
on the authority of the Spirit 364
adores the Trinity ■ ■ ■ 369
a passage from ■ "■ 402
doctrines of — 5^^» 5^9
Churches, ancient, both eastern and western, over-run by
conquerors for the corruptions which prevailed in them 6
Cicero, ascribes the desip-n of saving his country to God 338
ascribes ail good to God 341, 367
speaks of a Trinity 482
Clarke, Dr. book of, on the Trinity, thoughts on 17, 18
opinion of, on the Socinians • 26
his view of the doctrine concerr.i'.ig the Son of Goa 28
his view of the doctrine concerning the Holy Spirit 29
his view of the doctrine concerning the Trinity 30
on the expression. My Lord and my God — 1^9
on Christ's coming down from heaven — 193
on. Before Abraham was, I am J98
on Christ's calling God his Father — — 217
on Christ's saying. Thy sins are forgiven — 220
on the worship of Chriit 248
on Col. I. 16, 17 277
applies all the divine appearances in the O. T.
to Christ 284
on the introduction of St. John's gospel 305, 306
allows that Christ is truly God - 3.;; 2
reflections on the Scripture Doctrine of 500--502
Clemens, Roraanus, considers the scripture as inspired — 85
on the two natures of Christ — 263
alludes to Phil. 2. 5:— 8. 275
doctrine of ' 5^7'"S°9
Clemens, Alexandrinus, declares in favour of the Son's
pfe-existence gy, 165
applies the divine appearances of
the O. T. to Cnrist — 152, 164
on Christ's omniscience — 234, 295
alludes to Phil. 2. 5 — 8. — 275
on the omnipotence of Christ 324
ascribes ubiquity to the Spirit — 339
doctrines of — 547"549
Conybeare, Bishop, applies the divine appearances of the
O. T. to Christ 141
Constantinople, council of ■ ' — ^— 599
Councils, fir.st occasions of S95» 59^
Creation of the world ajcribed to Christ by all antiquity — 287
raiaes his character beyond conception ■ ibid.
Creation of man, the Father spake to the bon at the 381, 384
Crellius
INDEX. 633
jCrdlius applies all great characters to Christ, and yet con-
siders mm as mere man — ^— 286
Cudttorth, short view of the Heathen Trinity from — 478, 479
Cyclopasdia, of Chambers, Heathen doctrine of the Tri-
nity from 471—47}
Cyprian, St. applied divine appearances of the O. T. to Christ 153
on the miraculous conception — — — — 178
calls Christ our I>ord and God 1 88
on v,hriit's raising hinsclf — — — 207
on his being called God ' 215, 216
on the worship ot Christ ^S9> 260
on Rom. 9 5. — 265
a fine passage from, on the Spirit — — — 256
a piayer of, to the Spirit . 369
doctrines of -■- 55S--561
Cyril, St, applied the tr vine appearances of the O. T. to Christ 154
on Christ's being the Son of God 227
doctrines of * 583
D.
DiUT, 6. 4 refers to the Trinity '' 391
D'onysius, komanui. doctrines of — 562, 563
Dionysius, Aiexandnnus, ascribes eternity to Christ — 289
doctrines of 562
Doceta:, errors of, a proof of Christ's divinity 602
Doddridge, Dr. on Christ's declaring himself one with God 211
Lectures of, recommended 223
on the Mood of God ' ■ 245
on Rom. 9 5. 2(54
on Co). 2. 9. ' 278
declaration of, on the introduction to St.
John's gospel - 304
on Alpha md Omega — • 325
Doxologies to the Trinity from the Ancients 423, 424
Diyde.^John, Esq, quotation from -- 47a
E.
EBION, contemporary with St. John ■ ■ ■ 29S
some account of • 6ot>
Ecclesiasticus, book of, speaks of the Son of God — 442, 443
Ellis, Dr. book of, quoted 8, 24
Elohim, a plural noun, shewn at large " ■ 377"3^4-
objections to, considered 388
Ephesus, Council of — — 6co
Episcopius, on the love of God to man < 204
Epistle of St. John, expressions of, illustrated — 315, 316
Epicnarmus, speaks of the Logos 477, 478
Epipoaius, doctrines of . 53^-
Esdras, books of, speak of the Son cf Gcd — 440— 44^
Lusebius,
^34 INDEX.
fuseblus, on the divine appearances of the O. T. «— 173--175
applies Is. 6. to Christ — — - - 169
applies 45 psalm to Christ — — — — 170
on the opinions of the ancient Jews — 452—458
doctrines of — — — 578, 579
Eopolis, expected the Logos to come 479
Euplius, the martyr, a worshipper of Christ 572.
Eveleigh's two sermons on the Trinity, quoted — 7, 132
Evans on the atonement, recommended 317
EaekieU an ancient Jew;, sentiments of> on the Logos 458, 459
F.
FATHERS, Christian, applied the Wor d to Christ — ^co
doctrine of, concerning Christ, the Spirit,
and the Trinity 498—594
utility of the writings of — — 498—500
Felix, Minutius, admitted the worship of Christ — 350
St. the martyr, a worshipper of Christ » 572
Fenelon, Mon. great humility of ■ — 17
Fiddes, Dr. quotation from ■ — — 24
on the worship of Christ ■ — 1 84
on Christ's high professions -r- — 20^, 210
on Christ's being one with God ■ • 2 1 6
on Rom. 9. 5. — — 265
summary of the sentiments of the Fathers, from592"594
Firmkus, Maternus, confessed the divinity of Christ — 580
Fletcher, Rev. John, arguments of, against Dr. Priestley iS— 21
vindicates the doctrine of the Trinity
against the charge of being like
transubstantiation — — 5 '""53
Fleming, on the divine appearances of the O. T. — 167
Forbes, Duncan, thought of, on the Trinity — 416
Fuller, Rev. Andrew, book of, recommended — 270
G.
GENTLEMAN'S Religion quoted on Mark r 3. 32. *— 60
Genesis, first two verses of, contain the Trinity — — 377
Gibbon, Ed. Esq. gives an account of the Logos — — 299
Gilpin, Rev. Mr. on Acts ao. 28. 245
on Rom. 9. 5. — - ■ < ■• 264
on 1 Tim. 3. 16. « 280
on the atonement ■ — — 291
Godj right knowledge of, of great importance — I
unity of, essential in religion — — H
perfections of, all incomprehensible • 67, 68
Gospel, scheme of, attended with some obscurity 14
rejected by mapy » ■■ » ■ i6
Gospel,
INDEX. 63^
Gospel, St. John's, introduction of, illustrated — ^97—i^$
Grabe, Dr. on Rom. 9. 5. — 265
Gray, Rev. Mr. on Christ's divinity ■ • 220
Gregory, Dr. Francis, on images of the Trinity — 36
bishop of Neoczesarea, doctrines of — 561, 562
Green, Mr. translation of the 110 psalm, by 94
2 Sam. 23. I — 7, by 96
Hab. 3. chap, by — 171
Grotius, Hugo, vindicated from Socinianism • 26
illustrates the doctrine of the Trinity — 33> 36
on the worship of Christ • 248
on the atonement of Christ — — 291
on the opinions of the ancient Jews — 466, 467
H.
HABAKKUK the third chapter of, applied to Christ 170-- 173
Hammond, Dr. applied all the divine appearances in the
O.T. to Christ 139
on the expression. My Lord and my God 1 89
Harwood, Dr. on Christ's pre-existence 194, 196, 199, 200, 271
on the glory of Christ at the head of nature 138
Hawker, Dr. on Christ's pre-existence — 195, 196, 201, 271
sermons on Christ's divinity, quoted — i;;
on the glory of Christ at the head of nature 137, 138
on the first chap, of Hebrews 283
on the personality of the Spirit ■ 370
Hey, William, Esq. book of, on the divinity of Christ — 8
Hebrews, epistle to the, excellence of ■ 282—283
Heathen, doctrine of, concerning the Trinity — - 469--497
Heresies, ancient, some account of — — — 24, 25
Hervey, Rev. James, on Zech. 13. 7. • 131
Hermas, on Christ's pre-existence — • — — 197
on the power of Christ ■ — • 324
doctrine of — — ». — J07
Hetruscans, had their triple deities 481
Hcgesippus, orthodox in the faith — — 520, 521
Hierocles, confesses Christ was held as God 491
Hilary, St. applied the divine appearances of the O. T.
to Christ ■ 154
doctrines of — — 5 5^2
Hindoos worship a Trinity - i 491
Hippolitus, doctrines of 564, 565
Home, Bishop, discourse of, on the Trinity — — 12
on the worship of Christ — — 255, 256
Horsley, Bishop, on the reproaches of Socinians — 23
on Saul's conversion - — 244
on the Heathen Trinity »— . 4.94--496
on the use of the Fathers — -^ 498
Howe,
636 I N D E X.-
Howe, Mr. a passage from on the Trinity » 430
Hurd, Bishop, on God made manifest — — 280
Hurrion, thoughts of, on the Spirit 334
on the worship of the Spirit 363
reasons of, why the Spirit is not so frequently
worshipped • 368
Huss, John, death of, predetermined 17
IGNATIUS, St. on Christ's pre-existence — — 197
on Chiiit's raising himself ■ 207
on Christ's omniscience %• 233
calls Christ our God and Saviour — 239
speaks of the passion and blood of God 245
on the worship of Christ 250
prayers of, to Christ 257, 258
allusions of, to Rom. 9. 5. • 2(35
doctrine of 509--5i4.
defence of ^ 510, 511
Indies, East, doctrine of the Trinity believed, in the — 48^^
Irenaeus, St. ranked the Ebionites among the heretics 25, 177
declares that the Word existed at the beginning 97
applies tne divine appearances to Cnrist 1^2, 202
on Christ's saying, Thy sins are forgiven — 220
on the worship of Christ 258
on Romans 9. 5. 265
on the pre-existent glory of Christ ■ — 275
on Col. I. 16, J7. 278
ascribes creation to Christ 288
gives an account of the writing of St. John's gospel 2^7
sentiments of, on the Trinity — — 304.
says Messiah spake the decalogue ■ 164
says the Trinity created the world -— 379
doctrines of - 538'-547
solemn obtestation of 54°
fine epistle of 539, 540
J.
JENYNS, SOAME, Esq. on the Trinity 435
on the atonement ■ 436
Jerome, of Prague, eloquence of 17
Jerome, St. on the writing cf St. John's gospel — 297, 298
Jews, expectations of, not to be regarded 49--5I
ancient, expected Messiah to be superior to Abra-
ham, to Moses, and even to the angels — 82
called the Spirit Binah 334
applied Is. 53 to Messiah. • 117
Testimonies
INDEX. 637
jzws, testimonies of, to the Logos, the Spirit, and the
Trinity : — • _ 466-468
believed Messiah was to be born of a virgin 467
creed of ^ 4^8, 469
Johnson, Dr. oh the atonement — 3'7» 3'*^
John 5. 7. authenticity of -^ • 320, 321, 372, 429
5. 20, 21. explained 3^'' 3^^
Jones, Rev. Mr. book of, on the Trinity, referred to — 22
Prefervative of, recommended ibid.
criticism of, on 2 Pet. i. i. 239
Jonathan, Rabbi, on Gen. i. 2. ■ • 463
Jortin, Dr. on Melchizedck. as a type — 78
applies the divine appearances of the O. T.
to Christ — _ 284
grants the doctrine of Christ's divinity prevail-
ed in the first and second ages — 518
Julian, the Apostate, applies the Logos to Christ _ 300
confesses that St. John preached the divinity of Christ 4tjo
Judith, book of, ascribes creation to the Spirit — 334, 346
Justin Martyr, defence of ■ 522—530
doctrines of ■ ■• 53 '""534
K.
KENNICOTT, Dr. on Jos. 24. 19. ~ 392
Kett, Rev. Henry, on the writings of the Fathers f— 499
Knox, Dr. Christian Philosophy of, partially recommended 359
Koran, applies the Logos to Christ 300
LACTANTIUS, doctrines of S75"577
Larduer, Dr. on Phil. 2. 5 — 8. ■ 274
Latimer, Bishop, death of, predetermined • 17
Law, Bishop, applied the divine appearances of the O. T.
to Christ — -- 141.
Le Pluche, Mon. devotion of, to the church 17
Leslie, Charles, Socinian controversy of, recommended — 38
Short Method with Deists of, a means of
converting Gildon ibid.
his summary of the doctrine of the Trinity 38--43
Lightfoot, Dr. says, Christ was the giver of the Law — 165
applies the seven spirits to the Holy Ghost — 373
on the manifestations of the Trinity — 409> 410
Libanius, confesses the Christians made Christ God — 49Q
Lindsey, Rev. Theop. errs concerning the Logos -^ 147--151
attacks the weakest arguments of his opponents 22
rash assertion of — — 577> 57^
Lc^ke, John, hiq. on the morality of the gospel 14
rejoices in the scripture revelation — — 23
* N li n n Locke,
638 INDEX.
Locke, John, no Socinian — — 2;^
Logos, appeared of old ■ ■■ - 1 46* 299
an account of, from the Ancients ' 299—301
Lovvth, Bishop, on the Stptuagint of Isaiah ' — 123
Isaiah the 53 translated by 115
on Isaiah the sixth chap. ■' ■ 398—400
Lowth, Dr. on Jer. 23. 6. 126
Lucian, the Heathen, bears witness to the Trinity — 485—487
Lucian, the Martyr, doctrines of 56!
M.
MACCABEES, second book of, thought to speak of Christ 445
Macarius, doctrines of • 581, 582
Magus, Simon, attestation of, to the Trinity — 484, 600
Malbranche, Mons. declares for the Trinity ■ ' 43
Man, sinful, needs a Saviour ■ - 2
depraved, needs a Sanctifier ' ' ■ I
Martyr, Peter, illustrates i Cor. 15. 24. ■ 64
on 2 Sam. 7. 23. ■ 392
Martyr, Justin, calls Christ God, and the Lord of hosts — 87
considered all the divine appearances un-
der the O. T. to be Christ 152
on the angel who destroyed Sodom — 160
who wreftled with Jacob — 163
in the bush — 164
on Christ's pre-existence ■ 197
on the worship of Christ 258
ascribes creation to Christ •— — 288
declares the Trinity was worshipped in his time 369
on the diiFerent characters of Christ — 92
Martialis, the martyr, worshipped the Trinity 573
Maximinus, emperor of Rome, illustration from — 4,
Maximus, partner of Maximinus — — ibid.
Mede, Joseph, on the authenticity of Revelation 323
Melito, Bishop of Sardis, doctrines of — — 535, 536
Methodius, Bishop of Tyre, doctrines of • 568, 569
Memra, the same as Logos ■ j 45 — 151
Mercury, Trismegistus, held the Trinity 476
Mexican Indians held a Trinity 491
Michaelis on the N. T. quotations from the Old — 84
Milner, Rev. Joseph, church history of, very valuable — 550
too severe upon Tertullian • ibid.
Milton, John, no Socinian 27
received the pre-existence of Christ — 142
address of, to the Holy Spirit — — 331
on the creation, recommended — — 137
Miltiades, A. D. 150, orthodox » 520
l^inutius, Felix, considered Christ as more than man 549* 550
Miracles »
INDEX. ^i9
Miracles, manner of, a proof of Christ's divinity — 220-222
Moore, Dr. Henry, on the philosophy of the Trinity — 35
Moses, son of Nachman, applies the divine appearances of
theO. T. to Christ '44. H?
opinions of, on the J^ogos • 4^5 » 4
N,
J4AZIANZEN, Gregory, asserts the pre-existence of Christ 302
two fine passages from — 332, 349
doctrines of — S°4
Nazarenes, not the same as the jibionites ~ S^^
Newton, vSir Isaac, no Socinian — ^^
on the authenticity of Revelation ^ 323
Nice, council of 597
Novatian, book of, on the Trinity, quoted ■ 5
on Hosea i. 7. — — >^?
on Is. 2. 22. • ■■ *04
on Christ's dcsceirt from heaven ■ ■■ ^94
on Christ's pre-existcnce — — - ■ ■ 199
on Christ's omnipresence 203, 204
on the power of Christ ■ 217
on his being the Son of God — 227
on the worship of Christ ' - 256
on Rom. 9. 5. — 265, 266
applies the story of Magar to the Logos — 157
doctrines of 566, 567
Numenius, the philosopher, calls Christ God 488
Q-
OPINIONS, some destructive, as well as infidelity — ^ 24
Origen, declares for the Son's pre-existence 97, 271
applies the divine appearances of the O. T. to Chriiit 153
on the miraculous conception ■ 178
on the offerings of the wise men — — 186
on Christ's power in raising himself ■■ 207
on the worship of Christ 218, 248, 250, 251, 258, 259
on his being the Son of God ■ 227
ascribes glory to Christ — - — J40
on the eternity of Christ — • 190
on the omnipotence of Christ — — 324
on the I^oly Spirit 332, 371
worshipped the three Divine Persons — 365, 366
a passage from, on the Trinity —_—.«» 408
doctrines of, more at large — — SS.4"5S8
Orpheus, held the Trinity — — 476, 477
Otaheite, inhabitants of, hold a Trinity — — 493
Owtn, Dr. John, declaration of, on Christ's divinity — 66
on the personality of the Holy Ghost. 352, 353
N n n n z PARAPHRASES,
640 INDEX.
P.
PARAPHRASES, Chaldee, quotations from, on the Logos 145—151
Parmenides, held a Trinity 47g
Paul, St. treated with great indignity by Dr. Prie.^tley — 282
a very superior writer to the Doctor — 282, 283
rescued from these base aspersions 296
Paulus, Samosatenus, council against • 565
some account of fcoi
Payne, Dr. on Christ's calling God his own Father — 219
Pearson, Bishop, pn the word" Emanuel }Si
on the Creed, recommended 228
on Jer. 23. 6. 125
proves that the Holy Gho^t is God — 36^5
Persians, ancient, held the Trinity -^ 4 -4
Peter, Bishop of Alexandria, doctrines of 573, ^^4
Philo, Judseus, applies the divine appearances of the O. T.
to the Logos 144, 165
considers the angel at Sodom as the Word — 160
on the creation of man by the Messiah — 381
some account of ' 446
sentiments of, at large, on the two Powers 44.7—45 2
Phrygia, a whole city in, worshippers of Christ 571
Phileas, Bishop of Thumis, confessed the divinity of Christ 573
Pilate, Pontius, held high notions of Christ 484
Plan, of this Apology — — 71, 72
Plato, doctrine of, concerning the Trinity 480, 481
PJiny allows Christians worshipped Christ in his lime — 257, 485
ascribes the invention of arts to God 335
Plotinas, the Philosopher, on the three Principals — 4^8
calls the Legos, the Son, the Word, and the Image
of God — — 2J^9
Plurality of the Divine Nature, proofs of, — 377--'^a7
Pocock, Dr. assures us the Son of God is the Word • — 5^5
Polycarp, worshipped Christ 2.7
dying ascription of, praise to the Trinity — 369
doctrines of 514--517
Porphyry, allows Christians worshipped Christ in his time 256, 489
Porphyrias, the martyr, a worshipper of Christ 569
Prayer, an ancient one, to the Trinity 387
Price, Dr. on Christ's descent from heaven — ; — 194
on his pre-existcnce — 194, 200, 27I, 272, 319
on the power and glory of Chri.-^t 236, 237
on the love of Christ which passeth knowledge 272
on Christ's being in the form of God 273
Priestley, Dr. begs the question on the Trinity and atonement 18
and St. Paul at issue • 143
degrades the P.edeemer marvellously — 230
illustrates the introduction to St. John's gospel 303
Priestley,
INDEX. 641
Priestley, Dr. amuses himself with answering the weakest
arguments of his opponents ■ 22
reflections on his treatment of the Fathers 503 --505
gives up the Fathers of the second and
third centuries as orthodox in the main — 51S
Proclus, the Philosopher, confessed the Trinity — — 491
Prophecies, epitome of, concerning Christ i^^
Prudentius, Quintus, a worshipper of Christ ■ 58S
a passage from 3S5
Pythagoras, held the three Principals 477
QIIADRATUS, Bishop of Athens, orthodox — 518, (^19
Quirinus, Bishop of Siscia 575
■Quotations from the O. T. in the New, authors on — H^
R.
RAMSAY, Chevalier, quotation from, on the Trinity 470, 471
Randolph, Dr. complains of Mr. Lindsey's unfair dealing 22
on the expression, My Lord and my God — 189
• on the caution of Christ 190
on Christ's calling God his own, Father 218, 219
on the Son of God 267
assures us all the Ancients produce John
I. I — 14. as a proof of Christ's deity 304
Reason, not always attended to by us 54., 5^
Recapitulation of the evidence concerning the person of
Christ from the O. T. 603--606
from the N. T. 6oo--biz
Recapitulation concerning the Sp'rit ■ 612,613
concerning the Trinity 613, 614
Racapitulation of the evidence concerning the Trinity from
the ancient Jews . 614—618
from the ancient and modern Heathen 618--620
from the primitive Christians 620--627
Review, Critical, quoted concerning the opinions of Sir
Isaac Newton 27
Righteousness, Lord our, remarks on 122 — 126
Rittangelius, a Jewish convert, proves the divinity of Christ 4.64, 465
Rom. 9. 5. applied by all antiquity to Christ 265
Romans, ancient, held a Trinity 481, 482
Ruffinus, on the character of Father and Son 202
S.
Sabbellian view of John 1. 1 — 14. 302
Sandius, declares Socinus's sense of John I. I — 14. to
be new and unheard of 304
Sapricius, confessed Christ tn be true God — — 569, 570
Saurin, Mons. on Christ's divinity — i 57
Scandinavians
04? INDEX.
Scandinavians worshipped a Trinity ' 491
Schemes, of religion, all attended with difficulty — — 192
Schlictingius, the Socinian, allows that Stephen worshipped Christ25a
Seldon, John, extract from the Table Talk of 84
assures us the Son of God is the Word — 85
Seneca> the Phil, ascribes all ingenious inventions to God 335
all moral attainments to God ■ 337, 346
speaks of the Trinity -—■ — 483* 484
Seneca, the Trag. speaks of a Trinity 483
Serpent, brazen, applied by the Talmud to the Logos —- 79, 80
Sharpe, Dr. applied the divine appearances of the O. T.
to Christ ■ 139
Sherlock, Dr. on the Socinian controversy, quoted — 14
Bishop, on John 8. 58. - 199
Shepherd, Rev. Mr. on John i. 1 — 14. recommended — 304
Shuckford, Dr. applied the divine appearances in the O. T.
to Christ r— — ■ 139
Siberians, held a Trinity 492
Smalcius, the Socinian, denies them to be Christians who
refuse vvorship to Christ ■ 249
Socinians, congregations of, generally decrease 6
foreign, deny that our English ones are Christians 250
Socinian view of John i. 1—14. •■ 303
Socinus, a warm advocate for the worship of Christ 249
confession of, that orthodox believers had existed
in the church from the beginning - — - 527
Socrates, expected the Logos to come 479
Sodom, destruction of, a proof of plurality — — 385
Son of God, different meanings of that phrase — 226, 227
on his coming from heaven — 204, 266, 267, 31.9
Spirit, Holy, summary view of 374, 375
iSpirit of God, scripture view of ■ 33^—375
Spirits, seyen, explained ■ 323
Stillingfleet, Bishop, on the Trinity 376
Swift, Dean, on things above and contrary to reason • — 47
Synge, Archbp. a passage from, on the Trinity — ^ — 425
Sysmatics, several, in the earliest ageg, retained the doc-
trine of the Trinky 60$
T.
TACITUS, the Historian, admits that the Christians wor-
shipped Christ in his time -. ■ 2^6
Targums, nature of, explained ■ 7$
quotations from — - 73, 76, 77, 79, 80, 81
curious account fropj, concerning three angels
sent to Abraham -'— - "■ 159* 160
Tatlan, doctrines of — 534
Taylor, Bishop, on Christ's descent — — 195
Tertullian^
IN D E X. 64J
Tertulllan, illustrates the doctrine of the Trinity by various
similitudes 36, 37
considered the divine appearances in the O. T.
as belonging to Christ • I52
on the miraculous conception 17$
on the offerings of the wise men ^--* 186
on Christ's descent from heaven -— •*-• 19}
on the worship of Christ - ■■ 2^9
on the two natures of Christ • 264
on Rom. 9. 5. — — 265
on Phil. 2. 5 — 8. — — 27;
on the omnipotence of Christ ■ 324
on the Holy Spirit 331, 332
doctrines of — — 5S°"S5 +
Testaments of the iz Patriarchs on the Logos — 46z, 463
Theophilus, of Antioch, applied the divine appearances to Christ 153
ascribes creation to the Spirit — - — * 335
doctrines of ' 536
Theophylact, infers that the Spirit is God •-— ■ ^ ' 365
Theodoret, applied the divine appearances of the O. T.
to Christ . 155
doctrines of • 59°— 59*
Theodotus, the tanner, some account of 601
Thcognostus, Alexandrinus, doctrines of — — 567
Thelica, the martyr, a worshipper of Christ 572
Tillotson, Archbp. 44.th sermon of, recommended against
Socinianism ■ 6g
on Christ's being in the form of God — — 273
on Christ's being called great God ■ 282
on John 1. i — i4.atlarge — — 309"3'3
on the Heathen Trinity — —— ^yj
1 Tim. 3. 16. observations on r 279, 280
2 Tim. 2. 22. a criticism upon — » — 256
' Timoleon ascribes all good done by man to God — 346
Titus 2. 13. applied to Christ — ___— 281
Transubstantiation, not parallel to the Trinity 5 '""53
Tobit, allusion in the book of, to the Trinity _— . ^40
Trinity, doctrine of, not contradictory .' ■' - . 32
illustrations of - 33
doctrine of, incomprehensible — — 68
doctrine of, commonly received by the Ancients 60I, 602
three persons of, contained in Gen. i. i, 2. — 3-'7
an imperfect discovery, not a contradiction — 22
several symbols of the 380
mentioned upwards of an hundred times in the Bible 408
various reasonings on the . 431—438
U.
UNITY, divine, not incompatible with a Trinity — 53, 54
Usher, Archbp. applies Joshua 5." 13-15 to Christ — i66
VEYSiE,
6^4 i N D E ^-
V.
VEY3IE, Rev. Daniel, on John i. i— 1.4. jog
on the atonement, recomrneiided — — 317
Victor, the martyr, confessed the divinity of Christ — 572
Virgil, speaks great things of a child to be born — — ^gj
Vitalis, the martyr, a worshipper of Christ — — 572
.Voltaire, M. a ridiculer of the bible all his days —— ij
W.
WAKEFIELD, Mr. has taken undue liberties with the
scriptures in his translation of the N. T. -^ 245, 246
on I John 5. 7. 373
Waterland, eight sermons of, quoted ii, 12
on the importance of the doctrine of the Tri-
nity recommended • ■ 14
on similitudes of the Trinity 34
on Is. 9. 6. 108
on the safety of confessing Christ to be God 268, 269
on Heb. I. 10. — 293, 294
Watts, Dr. life of, by Johnson and Palmer, quoted — 15
no Socinian 27
Watson, Bishop, on Heb. 1. i. — — 285
Wesley, Rev. John, sermon of, on the Trinity 48
Whitaker, book of, on Arianism, quoted — 5
attempts to shew that Clarke died in the orthodox faith 27
on Christ's manner of working miracles ■'— 221
White, Professor, sermons of, quoted 5
thoughts of, on Socinianism — — ■ 27
Whitby, Dr. on Titus 2. 13. — 281
remark of, on an observation of Crellius — 286
Whiston, William, allows that Chriit is truly Lord, and
God, and God by nature — — 322
Wintle, Rev. Mr. on Dan. 9. 24 — 29 — — 128, 129
Wisdom of vSolonroUj book of, speaks both of the Word
and Spirit of God ~ 443--445
Witsius, Herman, observation of, on the seven Spirits — 373
Wogan, William, Esq. on Is. 2. 22. ■ — - 104
Woltzogenius, the Socinian, allows that the disciples prayed
to Christ to determine the lot ' 233
Word, of God, applied to CliHst at large — 299, 301
Wynpersse, Van de, book of, on the divinity of Christ, recomm. 293
Y.
YOUNG, sermons of, quoted 46, 47
Z.
ZENO, speaks of the Logos — -^ ■ — 48 1
Zohar, sentiments of, on the Logos, the Spirit, and the
Trinity ■ 463, 464
Zoroaster, held the doctrine of a Trinity ■ ■ 47 2 --474
An INDEX to the passages of the Bible that are more
or less illustrated in the present volume.
GENESIS.
I. I, 2.— 331-334,377
I. 26. 381-383.
3. 5. 384.
15- 73-
22. 383, 384.
6. 3. 334.
11. 7. 384, 385.
1-9. 156.
12. 1--3. 74.
14. 17..24. —78.
15. 1 — 18. 156.
16. 9-13. 157.
18. 158--160.
19. 24. 385.
20. 3—7. i6c, 161.
20. 13. 386.
21. 12—21. — 161.
22. ' — 161, 162.
26. 2--5. . 75.
28. 13, 14. —75.
10—17. — i6z.
3,. 7. 386.
32. 24—30. — 162.
35. 7. 386, 387.
41. 38. 334-
48. 15, 16, — 76.
49. JO, 18. —j6, -j-j.
EXODUS.
3. Z..J, ,63.
12. 29, 30. — 164.
,7. 7. 78.
19. 3—6. 164.
20. 5 387.
23. 20—22. — 165.
24. 9—11. 165.
3,. ,..3. 335.
32. 1. 387.
34- 6. 3«7.
5- 30--3S- —335-
-380.
NUMBERS.
6. 24—26. — 38>)--390.
1 1. 24--26. — 336.
21. 5—9. 79.
22. 22—35. — '^^*
24. I, 2. 336.
17. 81.
37. 18. 337.
DEUTERONOMY.
22.
24.
2.
6.
i >3.
2.
4-
10.
1 1.
19.
7- 39°-
26. 390.
4. 39c.
15 — 19. — 82.
JOSHUA.
13 — 15. — 166.
22. 392.
19. 392.
JUDGES.
1—23. 166.
1 1--27.
2-'23. -
1 SAMUEL.
10. 82.
^- 39+» 395-
6, io. 337.
6- 337.
18-24. —338.
•166.
•16-.
2 SAMUEL.
7. 14.
23-
•392» 393-
23. 1-7. 95, 96.
2' 3- 339' 396' 397
I CHRONICLES.
28. J 2. 340.
O 0 0 0
646
INDEX.
19. 25-2;
26. 13. —
33- 4-
35. 10. -
JOB.
—81.
— 334-
— 334-
— 393-
PSALMS.
2. 1-12. 85.
8. 86,393.
16 86.
19 86.
22. ■ 86.
23. 86, 87.
24.. 87.
33.6. 393.
40.
43-
45-
47-
50.
58.
61. -
68.-
69.-
72.-
78.-
80.-
82. 6
89.-
97.-
IC2.
106.
I.—
12.
—87, 88, 89.
-89.
-89, 90, 394.
-90.
-394-
-394-
-91.
-91.
—gi.
—91, 92.
-92, 394.
-92.
—395-
-92.
—92, 93.
-93.
93-
94, 95
I--3- 396.
139. I. 3jp, 340
143. 10. 339.
no.
136.
395-
149. 2.
-396.
PROVERBS.
1. 20-23. —341-
8. ■— 97--99-
9. 10. 397.
30. 4. 99, 397.
31. 397.
ECCLESIASTES.
5. ».
12. I.
397-
397' 398-
SONG of SONGS.
ICO.
ISAIAH.
2. 22. 104.
6. 1--3. 169, 398—400.
7. 14. 104, 105.
8. 13-15. 105.
6. . — IOC — 110.
12. ■
I-3-
3- 13-
9-
10
1 1
i^
22. 19.
26, 16.
28. 5.-
30,
33
34
35
— 400.
1 10, 400.
— - 400, 401.
40 1 .
III.
1 II.
IIZ.
40.
42.
44. 6.-
45. 14
27. 167.
22. • 401.
16. 401.
3-5' »'^'
3--5- ^»2.
9--10. 1 12.
II. 112, 1 13.
13. 3^1, 401.
I. 401.-
113, 401,
402.
49.
52,
S3-
54
55
59
15. —113.
22, 23. — 114-
24, 25. —114.
16. 342,
7. 402,
7. 114.
115-
403.
403-
-118.
402.
5- -^ -no,
4. ij8.
19—21. — 403.
61. I. 403-
63. i— 5' iii^, 119-
8—10. — 403, 404.
10, 14.— 342, 343'
64. 4. 404-
61. I, 2. IK)'
JEREMIAH.
10
'7
35
33
10.
5--9-
5, 6
-404.
-121.
-122.
3'-34—- 34?» 344-
16. ! 22— I 20.
EZEKIEL.
I. 12. 344*
34.23,24, 29.127.
INDEX.
647
36. 25-27.-345.
37. 12, 13.— 345.
DANIEL.
2- 34» 3S» 44? 45- I27'
4. 17. 404.
26. 404.
5. I J 346.
18 -20. — 404.
7. 9. 404, 405.
13, 14. —127, 168.
9. 17. 128, 405.
jg. 405.
24-27 — <28, 129.
HOSEA.
I
3
9
II
■102, 405.
103.
?•- 346.
I. 103.
11. 12. 406.
12. 3-5. ,03.
JOEL.
2. 29. 346.
AMOS.
4. 10,
6. 8. ■
II. — 101.
101,
5. 2.
2. 5.
3- -
MICAH.
120.
HABAKKUK.
347-
170-173.
HAGGAL
2. 5.-7. 406,
6-9. 1?9.
ZECHARIAH.
1. 7— II. — 169.
2. 10, II. — 130, 4c6.
3. I, 2. 169.
7, 8. ,30.
6. 12, 13—130.
9-
!0.
u.
»3
14.
I.
2.
3-
4-
16.
9. —130.
12. ■ 131, 406.
12, 13.-131.
7.
5-
6.
»5
I.
2.
131.
132.
MALACHL
406.
347-
132.
132.
1 ESDRAS.
34-41.— 440, 441.
2 ESDRAS.
42-48.-44!, 442.
28, 29.-442.
TOBIT.
5, 6. 440.
lUDITH.
14.
440.
334-
WISDOM.
I.
7-
9-
12.
16.
16.
18.
4-7- 443-
22-30.— 444.
I, 4, so, II, 18.— 444.
I. 445.
81.
12. 445.
15. 445.
ECCLESIASTICUS.
45.
46.
48.
51.
"442.
5, 6. 442.
3--5- 442, 443-
10. 443.
BARUCH.
3* 35-37---445-
2 MACCABEES.
15- 27> 3I---443-
64S
INDEX.
MATTHEW.
1. 18.-23. — 180.
20. 349.
20, 21. — 408, 409.
2. II. 186.
3. 9, II. — 409-
J I. 349, 350.
16, 17.-188,350,409,
7. 21. 247. [410.
8. 28, 29. — 187.
g. 6. -221.
11. 27. — — 2C?.
12. 8. 203.
28. 350.
32. 350.
li. 33. 186.
16. 13-16. — 185.
18, 19. — 185.
17. 5. j88.
25, 26. — 203.
18. 19, 20. — 203, 24S.
,9. ,7..^ 58.
20. 23. ——59.
28, 208.
22. 41-45.— 201, 350.
23. 8, 10. — 207.
26. 53. 206.
63—66. — 224.
27. 37. 187.
54. 187.
28. 18— 20.— 59, 229, 247,
248, 411-415-
MARK.
2. 5, 7. 220.
3. If. 12, — 187.
12. 36. 351.
13. 32. 59.
14. 61—64. — 225.
LUKE.
1. 16, i7--i77-
30» 35'— 177-179-
41-43—179.
76-79.— 179-
2. 8—14. — 179-
25-3^. — 180.
48. 205.
3 16, 17. —182.
4. 41. 187.
12. 12. 352.
22. 66—71. — 226.
24. 49-51.— 206, 255.
JOHN.
I. 1-14. —299-314.
15-18.— 183.
23. 183.
29-34.— 183.
3^ 352-
49. 184.
2. 16, 19.— 206, 207.
24» 25-— 3»4-
6. 352-
13. 193.
14, 15. — 80.
i&. -204.
3-
3-
5-
6.
27-36.— 183, 184.
17. 23.— 217-219.
22, 23.-248.
.197, 194.
68—69. — 184.
8. 16. — 205.
18, 19.— 205.
23. —195-
28, 29. —205.
35, 36.— 205.
38. 195. 205.
42. 195-
49.— 205.
54.— 205.
56-59. —198a 199-
9- 35-37 —J92-
10. 15. 202.
18. 207.
23-39- —210-
-216.
II, 25, 26.— 207.
27. 184.
13- 3- 95» 3H-
INDEX.
649
J4. I, &c.- — 20S, 209.
14. -248.
23. 208.
28. 60.
tg. ,5. ,9-.
16. 12—14. 191.
i6. 13-15. —354.
25-30. —195.
30. 186,
17. I. 205.
3. 61.
5.- 196, 205.
8, 24. 197.
II, 21, 24, 25.205, 206.
19. 6, 7. 226.
io, 22. 354.
26—29, — 189, 190.
30. 3»
17. —
1. 24, 25
2. 24, 30
7. 52
—314, 315.
185.
ACTS.
—233, 234, 2^4.
33-234. 235, 264.
—235-
231.
— 232, 251, 260.
— 356.
—240. 356, 357.
244.
—255.
— 357-
357-
— 35«-
•35«-
55-60
8. 29. —
3«> 39
9. 3-6.
14, 21
10. 20. —
11. 12. —
13. 2, 4. .
15. 28. —
16. 6, 7. 358.
17. 28. 358, 359.
19. 2. 359.
20. 23, 28. — 244--246, 359.
ai. 1 1. 360.
22. 16. 249.
28. 25 — 27. — 360.
ROMANS.
I. 3, 4. 263.
,. 7. 253.
$. 11.
29.
32.
9. I.-
■^361.
— 270.
— 265-267,
-361.
9. 5. 264.
10. 12—14. — 257.
11. 36. 420, 421.
14. 17, 18. —252.
15. 5, 6. 421.
15. 19. 362.
16, 20, 24. —253.
I CORINTHIANS.
1. 2
2. s
257.
267.
II. — ■ — 362.
3. 16, 17. —363.
6. 19, 20. — 363, 364,
8. 6.- 62.
9. 9. 80.
10. 9. 78.
11. 3. 6s.
13. 14. 365.
15, 24. 63.
47. 268.
16. 22. 268, 26^.
2 CORINTHIANS.
5. 18--21. — 269, 270,
8. 9. ■ 2yo--2yz.
12. 7--9. 252.
13. 14. 423, 424.
GALATIANS.
4. 4.
•272.
EPHESIANS.
3. 3. 367.
3. 19-21. —272, 425.
4. 5, 6. — — 65.
9. 10. 264.
6, 5-8. 253.
PHILIPPIANS.
2. 5 — II. 273--276.
10, II. — 250.
3. 20, 21, — 277.
4. 13. 277.
COLOSSIANS.
1. 16-19. — 277, 278.
2. 2, 3, 9, —278, 426.
1 THESSALONIANS.
3. 11-13. —368.-370.
P p p p
650
INDEX.
2 THESSALONIANS.
2. 16. 253.
3. 5.'» 368, 426, 427.
2.
3-
4-
7-
9-
12.
33'
1 TIMOTHY.
12. — 253.
5 65.
16. "279-
2 TlIvioTHY.
22. 256.
7, i
18.
■281.
-254.
HEBREWS.
1—6. — 98, 250, 283 — 292.
10—12. — 293, 294.
9, 16. 294.
i„6. 294, 295.
7. ' — 370, 371.
12, 13. —295, 296.
I — 10. 78.
8, 14. 371.
25, 26. — 296.
8. 256.
JAMES.
1. • — 240.
1 PETER.
-427, 428.
2.
II, 12. —371.
19-22. —235.
2 PETER.
1. 1.—
II.-
21. •
2. 1-3.
-239.
372.
-5-
»•. 239.
3-
18. 239, 240,
I JOHN.
I.
1-3. 316.
2.
I, 2. 317.
3-
16. 318.
4-
2, 3- 3'9-
9, 10,14,-319.
5-
7. 319-321.,
7. 8. 372, 429.
14, 15. —249.
20, 21. — 321, 322.
2 JOHN.
3' 254.
'54-
JUDE.
3, 4. 5, 240, 241.
14, 15. 74.
24, 25. 241.
REVELATION.
,. ,. 65. [324
4-0- 254, 255, 323,
7, 8. 229, 324, 325.
1 1. 229, 325.
17. 229.
23. 229, 325, 326,
326, 327, 373.
—326, 327.
— 259, 260.
- 260.
8-1
7. 10. —
19. 17. ■ 327.
21. 9, i<i, 22,23.328.
22. I, 3, 6. — 328.
12, 13, 16.201, 329.
20, 21. —254, 329, 33».
An INDEX of Writers quoted in this Apology, with the particular
edition of their works to which we have referred.
Those marked with an asterisol are quoted from sdttit Other writer,
the original work not being in the author's possession.
AMBROSII opera, a Soraro, Par. ± torn. 1632.
Arnobius adversus gentes, apud opera patrum, Lug. 164a,
Athanasii opera. Colonic, 2 toni. 1686.
Athenagors Legatio, apud opera Justini.
Augustini opera, a Guillard. Par. i;4-l.
Barnabse epistola, a Voss. Amst. 164I5.
Basillii Magni opera, 3 tohi. Par. 1618.
Baxter's Works, 4 vols. London, 1707.
Biblia Polygloua, a Waltono, 6 torn. 1657.
Blnghaitt's Origines Eccl. lo vols. London, 17 10.
Blackwall's Sacred Classics, 2 vols. London, •»737,
Boyle's Works, 5 vols. London, 1744.
Bulli opera, a Grabe, London, I703.
Burnet, Bishop, on the Articles, London, 1759.
Burnet, Thomas, de Fide, Lond. 1728.
Butler's Analogy, by Halifax, London, 1788.
Chysostomi Expositio in epistolas Pauli, 2 torn. 1596. :
Chrysostom on the Priesthood, by Bonce.
Clarke's Scripture Doctrine, London, 17 J9.
Sermons, 11 vols. London, 1749.
Clementis Romani epistolas, a Wotton, Cant. 171 8.
Clementis Alexandrini, a Pottero, Ox. 2 torn. 1715.
Cudworth's Intellectual System, London, 1678.
Cypriani opera, a Pamelio, Par. 1632.
Cyrilli Hieros. opera, Lut. Par. 1631.
Dionysii Alexand. epistola cont. Paul. Samos. apud opera patrum,
Lugd. 1642.
Dupin's New History of Ecclesiastical Writers, 8 vols. London, 1696.
Epiphanii opera, a Petavio, 2 torn. Colonia:, 1682.
Eusebii Pamph. opera, a Robt. Staph. Lut. Par. 1544.
Fiddes's Theologla Speculativa, 2 vols. London, 17 li!.
Galatinus de Arcanis, Francofurti, 1612.
Grabii Spicilegium, 2 torn. Oxon. 1698.
Gregorii Naz. a Morel. 2 torn. Colon- 1690.
Hammond's Works, 4 vols. London, 1684.
Hippoliti opera, apud opera patrum, Ludg. 1642.
Ignatii epistolae, a Voss. Amst. 1646.
Irenaei opera, a Feuardentio, Lut- Par. 1639.
Jones's Cotholic Doctrine of the Trinity, London, 1767..
Josephi Flav. opera, Geneva, 1634.
Justini Mart, opera. Colonise, 1686.
Lett's Sermons at Bampton Lect. 0.\-. 1791.
6st INDEX.
Kidder's Demonstration of the Messlas, London, 1726.
Lactantii opera, apud opera patrum, Lugduni, 1642.
Lardner's Works, 11 vols- London, 1788.
Leslie's Works, 2 vols. Loiidon, 1721.
Lightfoot's Works, 2 vols. London, 1684.
Millius in Novum Tcstamentum, Oxon, i707«
Minutii Felicis Octavius, Cant. 1686.
Moore's Divine Dialogues, London, 1713.
Newton's Observations on Daniel and Revelation, London, 1733.
Novatianus de Trinitate, apud Tertul. opera. '
Origenis opera, per Euseb- Epis- 2 torn- Basil, 1571.
Origen cont. Celsum, a Spencero, Cant- 1677.
Pearson on the Creed, London, 1692.
Philonis opera, a Gelenio, Lut. Far- 1640.
Polycarpi epistola, a Voss. Amst. 1646-
Prideaux's Connection, 4 vols. Glasgow, 1743-
Ramsay's Philosophical Principles of Religion, 2 vols. Glasgow, 1748-
*RuiEnus in Symb- Apostolicorum.
Scott's Christian Life, 5 vols. London, 1747-
Stillingfleet on the Trinity, London, 1697.
Tatiani oratio ad Gr^cos, apud opera Justini,
Tertuiliani opera, a Pamelio, Par- 1583-
Testamenta 1 2 Patriarch, apud Spicileg. Grabii.
Theophilus ad Autolycum, apud opera Justini-
Theodoret apud Ridder's Demonstration.
Tillotson's Works, 12 vols. London, 174$.
Wake's Apostolical Fathers, London, 1737.
Waterland's Eight Sermons at Lady Moyer's Lecture, Camb. 172*3.
Waterland's Vindication, Camb. 1720.
Waterland's Importance of the doctrine of the Trinity, London, 1734:
White's Sermons at the Bampton Lecture, London, 1785.
Whitsii Miscellanea Sacra, Traject. ad Rhenum, 1692.
Whitsius de CEconomia, Trajecti ad Rhenum, 1694.
The quotations from, and references to, most of the other writers
jhcntioned in this work, it is hoped, will be found sufficiently accurate
for the purposes of consultation. It was not thought necessary to
specify every one of them in this list, but only such as have under-
C;one more or less alteration in the several editions through which
they have passed. The very numerous translations from the Anci-
ents are partly selected, but mostly original. The author wishes
they may convey the .sense of the several writers with competent
precision. He can truly say, he hath not designedly perverted any
expression to answer a purpose.
ADDENDA.
A concise scnptnral view of the Divinity of our Lord
and Saviour Jesus Christ.
I. Jesus Christ 'was in beiyig before he luas conceived in the
ivomb of the virgin Mary.
This appears from the following passages of the sacred writings.
1. He was the God, who fed Jacob all his life long, and the
Ancbl, which redeemed him from all evil, to whom he prayed that
he would bless the sons of Joseph. Gen. 48. 15, i6.
2. He was without father, without mother, without descent, hav-
ing neither beginning of days, nor end of life. Gen. 14. I7 — 24.
Heb. 7. I — 10.
3. The Israelites tempted Ch r ist in the wilderness, and were
destroyed of serpents. Ex. 17. 7. 1 Cor. 10. 9.
4. When Jacob returned to his own country he had power over
the Angel, the Lord of hosts, with whom he wrestled. Gen.
32. 24 — 30. Hos. 12. 3 — 5.
c. His goings forth have been from 0^ o\A, from everlasting.
Micah 5. 2.
6. We were chosen in Christ Jesus before the foundation of
the world : — we had grace given us in Christ Jesus before the
world began ; — God, who cannot lie, promised eternal life to us
before the world began. Ep. 1.4. 2 Tim. i, 9. Tit. i. 2.
7. Jtsus Christ was in being when t'ne foundation of the
world was laid. John 1, 3. Col. i. 16. Heb. 1. 2.
8. He preached by the Spirit in the days of Noah, before the
flood. 1 Pet. 3. 19, 20.
9. Jesus Christ was David's Lord as well as David's Son; the
root as well as the cji/ri/ig of that illustrious king. Mat. 22.
41 — 45. Ps. no. I. Rev. 22. 16.
10. Jesus Christ came down from heaven. John 3. 13.
Ibid. 6. 33, 38, 41, 42, 50, 51, 58, 62. — He had seen the Fa-
ther. Ibid. 6. 46. — He was from above. Ibid. 8. 23. — 'He was
not of this world. Ibid. — He spake those things which he had
heard and seen with his j ather. Ibid. 8. 26, 38. — He proceeded
and came forth from God. Ibid, 8. 42.— He was before Abraham.
Ibid. 8. 56 — 59. — He came from God. Jbid. 13. 3. — He made
known to his disciples what he had, heard of his Father. 15. 15.—
He came out from God, and came forth fro.ii the Father. Ibid. 16.
^'S4 ADDENDA.
*5 — 3°- — ^^ ^^^ glory with the Father before the world was. Ibid.
*7' 5' — His disciples knew sarely, that Christ came out from God,
and that God sent him. Ibid. 17. 8. — God loved Christ before the
foundation of the world. Ibid. 17. 24. — Though he was rich, yet
for our sakes he became poor. 2 Cor. 8. 9. — God sent forth his
Son made of a woman. Gal. 4. 4, 5. — Jesus Christ was in the
form of God, and took upon him the form of a servant. Phil. 2.
5, 6. — He is the Lord from heaven, i Cor. 15. 47.
II. Jesus Christ luaj, <u7//? kis Father, t^e Creator 0/
the nvorU.
This appears from the following passages of holy scripture.
1. All things were made by him, and without him was not any
thing made that was made. John 1. 3.
2. He was in the world, and the world was made by him. John
I. io.
3. To us there is but one God, the Father, of whom are all
things, and we in him ; and one Lord Jesus Christ, by whom are all
things, and we by him. i Cor. Z. 6.
4. God created all things by Jesus Christ. . Ep. 3. 9.
5. By him were all things created, that are in heaven, and that
are in earth, visible and invisible, whether they be thrones, or domi-
nions, or principalities, or powers ; all things were created by him
and for him ; and he is before all things, and by him all things
consist. Col. 1. 15—17.
6. By his Son God made the worlds. Heb. 1. 2.
7. Thou, Lord, in the beginning hast laid the foundations of the
earth, and the heavens are the works of thine hands, Heb. i. 10.
III. Jesus Christ, in his higher nature, is the true and only-
begotten Son of God,
This appears from the following passages.
1. Lo, a voice from heaven, saying, I'his is my beloved Son, irl
whom I am well pleased. Mat. 3. 17.
2. Behold, a bright cloud overfhadowed them ; and behold, a
voice out of the cloud, which said ; This is my beloved Son, in
whom I am well pleased. Mat. 17. 5.
3. Simon Peter said to Jesus, Thou art the Christ, the Son of
the living God. Mat. 16. 16.
4. We beheld his glory, the glory as of the only-begotten of the
Father, full of grace and truth. John i. 14.
5. God so loved the world, that he gave his only-begotten Son.
John 3. 16.
6. He hath not believed in the name of the only -begotten Son of
God. John 3. 18. See too John 5. 18. John 19. 7. 1 John
4* 9-
7. God sending his own Sofl> in the likeness of sinful flesh.
Rom. 8. 3.
8. He
ADDENDA; ^5.5
8. He spared not his own Son, but delivered him up for us all.
Rom. 8. 32. r V J c
9. God hath translated us into the kingdom of his dear bon.
Col. 1. 13. . c V
10. God hath in these last days spoken unto us by his Son, whom
he hath appointed heir of all things, by whom also he made the
worlds ; who was the brightness of his glory, and the express
imag« of his person. Heb. 1. i — 3.
11. Christ was a Son oyer his own house. Heb. 3. 6.
IV. Jesus Christ is of the same nature^ and e^ual 'with hU
everlasting Father,
This also appears from the following scriptures.
1. Awake, O sword, against my shepherd, against the man that
is my Fellow, saith the Lord of hosts. Zech. 13. /•
2. He said God was his Father, making himself equal with God.
John 5. 18.
3. What things soever the Father doth, these also doth the Son
likewise. John 5. 19.
4. We stone thee for blasphemy ; and because that thou, being a
man, makest thyself God. John 10. 33.
5. I and ray Father are one. John 10. 30.
6. He that hath seen me hath seen the Father. John 14. 9.
7. Believest thou not, that 1 am in iheFatherj and the Father in
me ? John 14. 10, 1 1.
8. All things, that the Father hath, are mine. John 16. 15,
Ibid. 17. 10.
9. No man knoweth the Son but the Father ; neither knoweth
any man the Father, save the Son, and he to whomsoever the Son
will reveal him. Mat. 11. 27.
10. Let this mind be in you, which was also in CJirist Jesus;
who, being in the form of God, thought it not robbery to be equal
with God. Phil. 2. 5, 6.
V. Jesus Christ is calUd loth Gon, «/ji/LoRD, and Je-
hovah.
The scriptures following will make this suEciently clear.
1. Unto us a child is born '-and his name fliall be called — the
mighty God. Is. 9. 6.
2. Say unto the cities of Judah, Behold your God ! Is. 40.
9 — II. See too chap, 35. 4, 5.
3. His name shall be called Immanuel ; which, being interpreted,
is, God with us. Mat. 1. 21.
4. In the beginning was the Word — a<id the Word was God.
John 1. 1,
5. Feed the church of God, which he hath purchased with his
own blood. Acts 20, z%. • -; • _
6. Of
^5^ ADDENDA.
6. Of whom, as concerning the fle5h, Christ came, who is over
all, God blessed forever. Rom. 9. 5.
7. God was in Christ reconciling the world untohimself. 2 Cor.
5- '9 . .
8. God was manifest in the flesh. 1 Tim. 3. 16.
9. Looking for that blessed hope, and the glorious appearing of
the great God and our Saviour Jesus Christ, who gave himself for
us. Tit. 2. 13, 14.
10. But unto the Son he saith. Thy throne, O God, is forever and
ever. Heb. 1. 8.
11. This is the true God and eternal life, i John 5. 20.
12. Many of the children of Jsjael shall he turn to the Lord their
God. Luke i. 16.
13. Thomas said unto him. My Lord and my God ! John 20. 28.
14. Thou, Lord, in the beginning hast laid the foundations of the
earth. Heb. i. 10.
15. This is his name whereby he shall be called, Jehovah our
righteousness. Jer. 23. 6.
VL Various other Divine Titles are attributed to Jesus
Christ in holy scripture.
1. He is Most High : — Thou, child, shah be called the prophet of
the Highest; for thou Ihalt go before the face of the Lord to pre-
pare his way. Luke 1 . 36.
2. He is the Lord of glory. — Had they known;, they would not have
crucified the Lordof glory, i Cor. 2. 8.
3. He is King of kings and Lord of lords : — He hath on his ves-
tsre, and on his thigh a name written. King of kings and Lord of
lords. Rev. 19. 16.
4. He is Alpha and Omega, the Beginning and the End, the First and
the Last: — Consult in pjoof of this, Kev. j. 7, 8, 11, 17, 18.
Ibid. 2. 8. Ibid. 22. 12, 13. Compare with these Is. 44. 6. and
48 II, 12.
5. He is the Lord ef Hosts .-^-Sanctify the Lord of Hosts himfelf,
and let him be your fear, and let him be your dread. And he shall
be for a sanctuary ; but for a stone of stumbling, and for a rock of
offence, to both the houses of Israel. Is. 8. 13, m. Compare
1 Pet. 2. 7, 8, where these words are expre:-sly applied to Jesus
Christ. Compare also Is. 6. 1 — 5, with John 12. 41.
Vn. Divine attributes are also ascribed to Jesus
Christ /// the sacred nxjri tings,
1. He is eteriial : — His goings forth have been from of old, from
everlasting. Micah 8. 22, Compare Prov. 8 ; Heb. i and 7 chap-
ters; and John i i — 14.
2. He is omnipresent : — Where two or three are gathered together
in my name, there am I in the midst of them. Mat. 18. 20.
Lo, I am with you always, even unto the eiid of the world. Mat.
sy. 20.
3. //.
ADDENDA. 657
3. Ht is immutable : — The heavens shall perish, but thou remain-
est ; they shall be changed ; but thou art the same, and thy years
shall not fail. Heb. i. 11, 12. — Jesus Christ the same yesterday, to-
day, and forever. Heb. 13. 8.
4. He is ofnnipotent : — I am Alpha and Omega, the beginning and
the ending, saith the Lord, which is, and which was, and which is to
come, the Almighty. Rev. i. 8. — He is able to subdue all things to
himself Phil. 3. i\.
5. He is omniscient: — Now wc are sure that thou knowcst all
things. John 16. 30. — Lord, thou knowest all things. John 21. 17.
— He knew all men. John 2. 24. — He knew what was in man.
John 2. 25. — In him are hid all the treasures of wisdom and know-
ledge. Col. 2. 3. — He searcheth the reins and hearts. Rev. 2. 23.
•^ — See too Acts i. 24, 25.
VIII. T.HE HONOURS due to God alcne are no^jj in hcanjen, and
hanje been upon earth, attributed lo Christ.
The following scriptures will be satisfactory,
1. Di-dine adoration: — And again, when he bringeth in the First-
begotten ii.to the world, he saiih. Let all the angels of God uorship
liim. Heb. 1. 6 — The four beasts, and four and twenty elders fell
down before the Lamb, having every one of them harps and golden
vials full of odours, which are the prayers of saints. Rev. 5. 8.
2. Diziine praises : Every creature which is in heaven and on the
earth, heard I, saying. Blessing and honour and glory and power be
unto him that sitteth upon the throne, and unto the Lamb forever
and ever. Kev. 5. 13. See also Rev. 1. 5, 6; and 7- 10.
3 ^he honour of ha-ving a temple : — Behold, 1 will send my Mes-
senger, and he shall prepare the way before me, and the Lord whom
ye seek shall suddenly come to his temple. Mai- 3. i.
4. The honour cf ha-ving priests to cjficiate to B\M no less than the
father: — I'hey shall be priests of God and of Christ- Rev. 20. 6.
5. The honour of being -joith his Father the te?nple of the beuvenly
Jerusalem : — I'he Lord God Almighty and the Lamb are the temple
of it. Rev. 21- 22.
6- The honour of being luith his Father the light of the hea'vcnly
Jerusalem : — The glory of God did lighten it, and the Lamb is the
light thereof Rev. 21. 23-
7- The honour of ha-ving the river cf the ^j;ater of life fo-vcing from
his throne: — He shewed me a pure river of water of life, clear as
crystal proceeding out of the throne of God and of the Lamb-
Rev. 22. I.
8. ^s the angels in hea-ven ivorship Jesus Christ in common <ii.-iih the
Father, so tncn upon earth are commanded to do the same : — 'J he Father
judgeih no man ; but hath committed all judgment unto the Son ;
that all men should honour the Son, even as they honour the Father.
He that honoureth not the Son, honoureth no: the Father which haih
sent him. John 8. Z2, 23.
9. Glory
658 ADDENDA.
9. Glory is ascribed to Jesus by the Apostles as ivell as to the Fa-
ther : — The Lord shall deliver me from every evil work, and will
preserve me unto his heavenly kingdom ; to whom be glory forever
and ever. 2 Tim. 4. 18. — Consult the context — Grow in grace,
and in the knowledge of our Lord and Saviour Jesus Christ. To
him be glory, both now and forever. Amen- 2 Pet. 3. 18. — Unto
him that loved us, and washed us from our sins in his own blood, and
hath made us kings and priests unto God and his Father : to him be
glory and dominion forever and ever. Amen. Rev. 1. 5, 6.
10. The common practice of Christians-, in the first ages, nvas, io call
en the name cf the Lord Jesus :. — And they ftoned Stephen, calling
upon and saying. Lord Jesus, receive my spirit — Lord, lay Rot this
sin to their charge. Acts 7- 59, 60. Compare Acts 1. 24; Ibid.
9. 14, 21 ; 22. 16; Rom. 10. 12 — 14; I Cor. j,. z j 2 Con
12. 7 — 9; 2 Tim. 2. 22; and 1 John 5- 14, 15.
1 1 . Jesus Christ hath the honour of being the author of grace in
(ommon 'with the Father : — Grace, mercy, and peace, from God
our Father, and Jesus Christ our Lord. 1 Tim. i. 2. Rev. 1, 4,
5. See also the introduction to several other of the Epistles.
12. Jesus Christ hath also the honour of being joined nviih the
Father in the for tn cf baptism : — Go, teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost.
Mat. 28. 19. ....-,.-
I j . The honour like-jvise of being united ivith the Father and the
Holy Ghost in solemn benediction : The grace of the Lord Jesus Christ,
and the love of God, and the communion of the Holy Ghost, be
with you all. Amen. 2 Cor. 13. 14.
IX. The Atonement made for the sins cf the ivorld By the
death of the Son of God, a doctrine to nvhich the n.vhole bible, as ivell
as the general history of mankind, bears ^witness, implies the DlvirJiTY
cf the Saviour.
If e need ovly mention one passage on this head, and refer to a fevJ
ethers .- — All have sinned and come short of the glory of God ; be-
ing justified freely by his grace, through the redemption that is ih
Christ Jesus : whom God hath set forth to be a propitiation through
faith in his blood ; to declare his righteousness for the remission of
sins that are past through the forbearance of God — that he might
be just and the justiiier of him which believeth in Jesus. Rom. 3.
23 — 26. See moreover, Js. 53 ; Dan. 9 ; John 10; i John 2.
1, '2 ; and the whole Mosaic instituiion compared with the Epistle
to the Hebrews.
APPLICATION.
i The shove is the substance of what the scripture acl%-anccs upon
L this great subject. How any. person, who gives the smallest credit
jyto these several declarations of holy writ, can presume to degrade
his
ADDENDA.
'59
his Saviour to the rank of a mere man, is not easy to conceive. It
is to be feared infidelity is at the bottom. The word of God is not
cordially believed. // --jjas heedful, therefore, to gi-ve all diligence
to speak of the common salvation, and to exhort Christians, that they
earnestly contend for the faith once deli'vered to the saints; because
there are certain men crept in unaiuares, ivho deny the only Lord God
and our Lord Jesus Christ : ^ or as there 'wtre false prophets among the
fe-ws, e'ven so there are false teachers among us Christians, loho pri'vily
bring in damnable heresies, euen denying the Lord that bought them, and
bring upon themsel'ves s-ivift destruction ; ivhose judgment noav of a long
time Imgerith not, and 'ixihose damnation slumberetb not. See I Pet.
2. I — 3 ; and Jude 3, 4.
If such is our situation, highly does it become us to watch and be
on our guard, lest any man spoil us through secular philosophy and vain
deceit ; for let the wise ones of the world say what they please to the
contrary, we are assured by the highest authority, that in him arc
hid all the treasures of ^jjisdom and knovjledge, and that all the fulness
of the Cod-head d-zvelleth bodily in him. Col. 2. 3, 9. The ex-
hortation of St. Peter, is, therefore, full in point, where he saith —
Groiv in grace, and in the kno^'Aedge of our Lord and Sanjiour Jesus
Christ.
To him be glory both no^ju and forever. Amen ! I !
ERRATA.
CONTENTS.
Page
Line
For
Read
2
37
passages and in
passages in
4
*3
571—594
APOLOGY.
549—571
7
18
wrecked
wreaked
So
22
I Cor. 19. 9.
549-7571
97
23 The
two following passages
The following passage
107
7
his
is
108
2
will
I will
178
. . ^4
by.
be
241 et
alibi 28
Guise
Guyse
246 et
alibi 33
Mills
Mill
258
30
namely
name
266
36
Blackwell
Blackwall
290
3»
he
the
302
34
Son God
Son of God
355
5
Apostle
Apostles
369
27
fragment
fragrant
377
20
mediate
meditate
378
15
Rabbi, Limborch
Rabbi in Limborch
443
12
to the
to be the
559
32
too
two
563
10
the other hand
on the other hand
589
8
the others
the other
592
22
and hateth
hatest
There are some other literary mistakes, but the above are the
principal, I have discovered, which affect the sense.
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